h 


//.  5l/.  o6\ 


Srom  f^e  feiBrarg  of 

(profeeBor  ^dtnuef  (ttlifPer 

in  (^emorg  of 

Subge  ^atnuef  (giiffer  Qgrecftinrtbgc 

^resenteb  6|? 

^amuef  (gtiffer  (jSrecftinrtb^e  feong 

fo  f^e  feifirarg  of 

(Princeton  S^eofogicaf  ^etninatj 


^ 


sec. 


»♦ 


A 

SERIES 

SERMONS, 

UPON   THE    MOST 

IMPORTANT  PRINCIPLES 

OF      OUR 

HOLY  RELIGION, 

IN    TWO    VOLUMES. 


■  ■  ».li  J., -J  ..'JLTJUAH^. 


BY    ALEXANDER   MACWHORTER,  D.  D. 

SENIOR   PASTOR  OF  THE  FIRST  TRESBYTERIAN 
CHURCH   !N  NEWARK,  NEWJfiRSEV, 

.^  ,4..<M  ^  ,f  ^  4,  ^  >.  ,.^.»., 

VOLUME  IL 
Ghrift  the  Power  of  God  and  the  Wifdom  of  God. 


JTAUt. 


COPY  RIGHT  SECURED, 


—NEWARK- 
PRINTED    BY    JOHN    WALlIS, 


1803, 


CONTENTS. 


SERMON  I.  ,  PAGE 

7he  fan£iification  of  the  Lord^s  day. 
Rev.  i.  lO.     I  was  in  the  Spirit  on  the  Lord*s  day.  1 6 

SERMON  II. 

jt  general  eontemplation  on  the  nature  and  duty  of  prayer. 

James  V.  i6.  The  effedlual  fervent  prayer  of  a  righteous 
man  availeth  much.  29 

SERMON  III. 

The  duty  cffecret  frayer. 

Matt.  vi.  6.  But  thou  when  thou  prayeft  enter  into  thy 
clofct,  and  when  thou  haft  (hut  the  door,  pray  to  thy  Fa- 
ther which  is  in  fc«rct,  and  thy  Father  which  fecth  in 
fecrct  fhall  reward  thee  openly.  41 

SERMON  IV.. 

The  duty  ef family  prayer. 

Jofliua  xxlv.  15.    As  for  me  and  my  houfe  we  will  ferve  the 
Lord.  54 

SERMON  V. 

The  great  Importance  ef  family  government. 

1  Sam.  iii.  1 3.  For  I  have  told  him,  that  I  will  judge  his 
houfe  forever  for  the  iniquity  which  he  knoweth,  be- 
caufe  his  fons  made  themfelvcs  vile,  and  he  reftrained 
them  not.  64 


eOHTtWtf* 


SERMON  VI. 


Some  duties  efparentt  to  their  children. 

Ephe.  vJ.  4.  And  ye  fathers  provoke  not  your  children 
to  wrath,  but  bring  them  up  in  the  nurture  and  ad- 
monition of  the  Lord.  75 

SERMON  VI L 

The  duty  of  children  to  parents. 

Col.  111.  20.     Children  obey  your  parents  in  all  things,  for     , 
this  is  well  pleafing  to  the  Lord.  S6 

SERMON  VIIL 

Some  duties  incumbent  upon  y$uth. 

EcleCi.  xll.  I.  2.  Remember  now  thy  Creator  in  the 
days  of  thy  youth,  while  the  evil  days  come  net,  nor  the 
years  draw  nigh,  when  thou  {halt  fay,  I  have  no  plea- 
Cure  in  them  j  while  the  fun,  or  the  light,  or  the  moon, 
or  the  ftars  be  not  darkened,  nor  the  clouds  return  after 
the  rain.  96 

SERMON  IX. 

How  youth  may  become  holy  and  happy. 

Pfalms  cxix.'  9.     Wherewith  (hall   a  young  man  cleanfe 
his  way  I  By  taking  heed  thereto  according  to  thy  word.   106 

SERMON  X. 

Solerminiednefs  recommended  to  thofe  nvho  are  young. 

Titus  ii.  6.    Younc^  men  likewife  exhort  to  be  fober  mind 

ed.  ^H 


CONTENTS 

SERMON  XL 
The  glory  of  God  the  chief  end  of  man, 

1  Cor.  X.  31.     Whether  therefore   ye  cat  or   drink,  ox 
whatfoever  ye  do,  do  all  to  the  glory  of  God.  124. 

SERMON  XII. 

Self  examination  a  nsceffci'-y  preparative  to  the  holy  communioa. 

I  Cor.  xi.  20.  But  let  a  man  examine  hlmfelf,  and  fo  let 
him  eat  of  that  bread  and  drink  of  that  cup.  13I 

SEPvMON  XIIL 
Re)7temlering  Chrijl  at  his  tahle. 

Luke  xxli.  19.     This  do  in  remembrance  of  mc.  H^ 

SERMON  XIV. 

The  evi!ofprcfin-:fivearing~ 

James  v.  1?..  But  above  all  things,  my  brethren,  Avear 
not,  neither  by  heaven,  neltlier  by  the  earth,  neither  by 
any  other  oath,  but  let  your  yea  be  yea,  and  your  nar, 
nay,  lelt  you  fall  into  condemnation.  i^', 

£ERMON  XV. 

The  nature  and  evil  of  lying. 

Eplie.  iv.  25.  Wherefore  putting  away  lying,  fpeak 
every  man  truth  with  his  neighbour,  for  \ve  are  mem- 
bers one  of  another.  i65 


CONTENTS. 

SERMON  XVI. 

7 he  horrid  evil  ef  a  hackhiting  tongue. 

Pfalins  XV.  3.  He  that  backbiteth  not  with  his  tongue, 
jior  doth  evil  to  his  neighbour,  nor  taketh  up  a  reproach 
againft  his  neighbour.  IT^ 

SERMON  XVIL 

The  excellencies  and  evils  ef  the  tongue. 

James  tii.  6.  And  the  tongue  is  a  fire,  a  world  •£  ifti- 
quity  ;  fo  is  the  tongue  amongft  the  members,  that  it 
defileth  the  whole  body,  and  letteth  on  fire  the  courfe  of 
nature,  and  it  is  feton  fire  of  hell.  188 

SERMON  XV HI. 

The  fympttms  of  the  day  of  grace  leing  petji. 

Jer.  viii.  20.  The  harveft  is  pad,  the  fummcr  is  ended, 
and  we  are  not  faved.  199 

SERMON  XIX. 

God  tht  authtr  of  all  affli£lions  and  troubles. 

Job  V.  6,  7.  Although  afflic^tion  cometh  not  forth  ol  the 
cafl,  neither  doth  trouble  fpring  out  of  the  ground  ; 
yet  man   is  born  unto  trouble  as   the   fparks    fly  up- 

SERMON  XX. 

God's  pleafure  is  not  the  ajflillion  of  his  people. 

Sam.  iii.  33.  F'or  be  doth  not  afflisfl  v.illingly,  or  grieve 
the  children  of  nacn.  220 


tONTENTS. 

SERMON  XXr. 

The  precioufnefs  of  the  foul, 

Pialms  xlix.  8.  For  the  redemption  of  their  foul  is  preci- 
ous, and  it  ceafeth  forever.  252 

SERMON  XXII. 

The  duty  of  isclintng  chriftians. 

Rev.  i.  4,  5.  Nevertheless  I  have  fomewhat  againfl  thee, 
becaufe  thou  haft  left  thy  firft  love.  Remember  there- 
fore from  whence  thou  art  fallen,  and  repent  and  do 
thy  firft  works,  or  elfe  I  will  come  unto  thee  quickly, 
and  will  remove  thy  candleftick  out  of  his  place,  ex- 
cept thou  repent.  244, 

SERMON  XXIII. 
Jefus  Chrifl  the  good  Jhepherd. 
John  X.  II.  I  am  the  good  {hepherd.  254 

SERMON  XXIV. 

Some    marks   of  ChriJVs  flock. 

Ifaiah  zL  ii.  He  Hiall  feed  his  flock  like  a  (hepherd,  he 
[hall  gather  the  lambs  with  his  arm,  and  carry  them  in 
his  bofom,  and  ihall  gently  lead  thdfe  that  are  with 
young.  ^e^ 

SERMON  XXV. 

The  fkafantnefs   of  Religion. 

Prov.  iii.  1 7.  Her  ways  are  ways  of  pleafantnefs,  and  all 

her  paths  are  peace.  277 


.SZRMON  XXVI. 

The  'Ways  of  tiHglon  are  pleafunt. 

Prov.  Hi.  I'/;  Her  ways  are  \vays  of  pleafantnefs,  and  all 

her  paths  arc  peace.  28J 

oER,MON  XXVIL 

Faith  Jiruggling  'with  difficukiis. 

Malt.  XV.  from  the  ?-  iPc  to  the  2.8di  verfe  inclufive.     Then 

Jefus  went  thence  and  c^parted  into  the  coafls  of  Tyre 

and  SJdon.     And  behold  a  woman  of  Canaan  came 

t)ut  of  the  fame  coatls,  and  cried  unto  him,  faying, 

Kave  mercy  on  me,  O  Lcrd,  thou  fon  of  David,  my 

daughter  If  grievouHy  vexed  vvitha  devil.    But  h«  an- 

fvvered  her  not  a  word.     And  his  difciples  came   and 

befoughthim  faying,  fend  her  away  for  (he  crieth  after 

us.     But  he  anfvvered  and  fai J,  I  am  not  fent,  but  unto 

the  loft  fheep  of  the  houfe  of  Ifrael.     Then  came   fhe 

and  worfhipped  him,  faying.  Lord,  help  me.     But  he 

anfwstcd  and  faid,  it  is  not  meet  to  take  the  children's 

bread  and  caft  it  unto  dogs^  And  flie  faid,  truth,  Lord, 

yet  the  dogs  eat  of  the  crumbs  which  fall  from  their 

mafter's   table.     Then  Jefus  anfwered  and  faid  unto 

her,    O  woman,  great  is  thy  faith  ;  be  it  unto  thee  even 

as  thou   wilt.     And  her  daughter  was  made  whole, 

from  that  very  hour.  299 

SERMON  XXVIIL 

Tte  aJvartiapes  and  firm  of  the  properties  cf faith. 

Ma't.  XV.  23.    Then  Jefus  anfwered  and  faid  unto  her, 
O  woman,  great  is  thy  f^ilh.  310 


CONTENTS. 

SERMON  XXIX. 

T'he  mjc.j  offulvation  cajy. 

I  John  1.9.     If  wecotjltls  cv.r  fm:,  he' is  faiibfui  aau 
juft  to  forglv*  us  our  lius.  3^*- 

SERMON  XXX. 

The  favours  and  patronage  of  GoA,  the  fupport  cfman  in  affuc- 
tions. 

iTalms  xlvi.  i .    God  is  our  refuge  and  flrengtb,  a  very 
prelent  help  \\\  trouble.  -  ^ ' 

GERMON  XXXL 

Tke  covenant  cf  grace  raffed  and  cortfinr.ed  h  th:  Uocd  oj 
Chrif, 

Lukexxli.    12.     This  cup  "is  the  new  tedarncnt  in  in- 
blood,  which  is  Ihcd  for  you. 

::4; 

SERMON  XXXII. 

rhenatureof  faiKting  in  cffllSilom  and  cautions  c.gainf  it, 
Ikb.  xii.  5.  Nor  flint  when  thoa  virt  rebuked  ot  him,         35  7 
SERMON  XXXIII. 
Ilo'w  death  is  the  <wages  offn. 
Rom.  vi.  23.     For  the  wages  of  fia  is  death.  3C9 

SERMON  XXXIV. 

Eternal  'If  the  freef  gijt  imaginahk. 

Rom.  vi.  25.     But  the  gift  of  God  is  -itcrnal  life  through 
Jefus  Ciiiiti;  cur  Lord.  3  ■' ^ 

B 


SERMON  XXXy. 
Death  ivearing  ajling.  ' 

1.  Cor.  XV.  '^(i.     The  fting  of  Death  is  fin.  j^^ 

SERMON  XXXVI. 
Tke  laji  enem^  dejiroyed. 

I  Cor.  xv.  26-     The  lad  enemy  that  fliall  be  deftrayed  is 

death.  404. 

SERMON  XXXV I r. 

The  docir'ine  of  the  refurre^knjhted  and  pro'JiJ. 

Daniel  xii.  2.  And  many  of  them  that  lleep  in  the  cfnl!: 
of  tl.e  earth  fhaiU.-.Vcike,  feme  to  evei  Jailing  life,  and 
fome  to  ftams  and  everlafting  contempt.  41  jf 

SERMON  XXXVIII. 

^general  and  future  judgment  prcvici. 

2.  Cor.  V.  10.  For  we  muft  all  appear  before  the  jwdg- 
ment  feat  of  Chrift.  427 

SERMON  XXXIX. 

The  difference  of  appearance  before  God  here  and  hereifter. 

Matt.  XXV.  33.  And  he  fhall  it;t  the  fheep  on  his  right 
hand,  but  the  goats  on  his  left.  43^ 

SERMON  XL. 

Every  one  in  the  general  judgment  re^^arded  according  to  his  <v:orh. 
Rev.  XX.  1 2.      And  the  dead  fliali  be  judged  cut  of  thofe 


tONTIiNTS. 

things  which  were  written  in  the  books,  according  to 
their  worLs.  4^0. 

SER^ION  XLI. 

The  eff/rnal  torments  of  the  datnned  proved. 

Mitt.  XXV.  46.  An  J  thefe  fiiall  go  away  into  everlafting 
punifhmenr,  462. 

SERMON  XLII. 

Th  r.aturs  and  felicity  of  the  aleflial flate. 

Matt.  XXV.  34.  Then-fliall  the  King  fay  unto  them  on  his 
yrght  hand.  Come,  ye  bleiTed  of  my  father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world.  474 


,1,1  tiignt^^^mmmmmmmammaa!mmJii.Mm.uimmtmtBtmBaap 


SERMON    I. 


The  Sanclif  cation  of  the  Lord's  Day. 


Rev.  t.  io«     I'vJat  in  the  spirit  on  the  Lonfs  Day. 


IT  is  allowed  by  all  who  believe  there  is  a  God,  that  h.e 
ought  to  be  worftiipped.  If  he  is  to  be  worlhipped,  there  muft, 
from  the  nature  of  things,  be  fome  time  appropriated  for  this 
purpofe.  To  grant  tkat  a  duty  mull  be  done,  and  no  time 
allotted  for  its  performance,  involves  in  it  an  impoflibility^ 
Wherefore  it  is  abfolutely  certain  that  Gad  mud  be  wor  (hipped 
by  all  his  rational  creatures,  and  they  muft  have  a  due  pro- 
portion of  time  for  this  high  and  important  end.  And  can 
time  be  better  employed  than  by  prayer,  homage,  adoration 
and  praife  to  our  Creator,  preferver  and  benefador.  The 
queftion  is  not,  v/hether  there  be  a  God,  whether  divine  wor- 
fhipfliouldbe  given  to  him,  and  whether  a  portion  of  tims 
ifhould  be  allowed  for  this  purpofe,  but  what  Is  that  feafon  or 
portion  of  time,  which  ought  to  be  defignated  or  fet  apart  for 
this  folemn  or  grand  defign.  Here  the  reafon  and  inveftiga- 
tion  of  man  muft  be  nonplulfed.  Whether  a  fifth,  f;xth,  or 
eighth,  or  any  other  divifion  of  time  Avould  be  a    proper  pro- 


[13] 

pordcn  iruft  far  traiifcend  his  enquiries.  Here  '^'here  tl;c 
light  of  nature  muft  fail,  divine  revelation  has  p;iven  us  infal- 
lible direction,  Gotl  has  been  plealed  to  correct  all  the  wan- 
derirg  conjedures  of  men,  and  appoint  one  day  in  fev:n  to 
be  feparared  for  his  ip:cial  iervice  and  to  be  kep:  holy  to 
himfili';  and  ihis  has  the  honor  confered  upon  it  in  our  text 
o^  hi'mg  d'dad  (U  L'jrJ's  (iay.  It  is  alfo  laid  St.  John  was  in 
the  Spirit  on  this  da)'.  This  may  be  predicated  of  him  both 
in  an  extraordinary,  and  in  an  ordinary  manner.  He  was  itx 
the  Spirit  as  he  was  vmder  the  influence  of  a  divine  efEatus.or 
a  fupernatural  infpiration,  affording  him  all  the  glorious  truths 
and  grand  vifioas  recorded  in  this  facrcd  book.  Or  he  was  in 
the  Spirit  in  an  ordinary  way,  as  is  common  with  chrliiiaus, 
who  have  pleafure  in  God,  delight  in  his  worfliip  ;  who  have 
holy  exertiies  of  heart,  and  are  in  proper  frames  of  mind. 

All  that  can  be  attended  to  at  prefent  on  this  fubje>51  will  be 
briefly  to  fhtfw, 

Firft,  that  God  has  appointed  a  ieventh  part  of  time  fo^ 
the  high  and  important  dut'es  of  religious  vvorfiiip,  of  public 
adoration,  hoir!ap;e  and  praife. 

Secoiidl'/,  corfidor  the  m-^nner  in  which  this  appropriated 
and  fan-fiified  time  onght  to  be  employed. 

As  to  the  nrn,  it  is  abundentl"  s^parent  from  the  whole 
of  divine  revelation.  Tliis  world  may  with  propriety  be  di- 
vided.into  two  epochs  or  grand  periods.  The  one  from  cre- 
a'icn  to  a  dill  more  wonderful  and  greater  event,  to  a  if,  The 
completion  of  the  redemption  of  man  in  the  hamiliati'n  and 
refitnetElion  of  the  Son  of  God.  That  perfon  of  the  Trinity, 
who  WIS  the'diliinj-uilhed  agent  In  carding  the  exillerce  of 
iliis  world;  WAS  ^nd  will  forever  be  thi  nioft  prc-emiaeDily  iVr' 


(.^9  1 

tirigulQiecl  perfonage  in  Its  recovery  from  the  mcft  peiftft 
and  abfoluLe  ruin.  The  perf^dtions  of  GcJhead  weie  con- 
Ipiciioully  difplayed  in  the  ilupendous  worki  of  cieatipa. 
Here  almighty  power, incor.cciveable  Vvifdom,  and  incompre- 
henfiblj  goodnefs  ihoae  forth  with  innniie  uiftre  ;  but  whtn 
the  work  of  redemption  was  performed,  all  thefe  perfecllon* 
b  urft  forth  with  fuperior  fplendor,  and  a  multitude  of  others 
which  never  could  have  been  conceived  but  by  ics  glories, 
la  the  former  exhibition  the  angels  of  God  fing  together  for 
joy,  the  latter  thcv  look  into  with  an  aftonifhmenc  at  the.  won- 
ders of  God  far  tranfcanding  their  conceptions  and  their 
praife.  In  this  difplay  of  the  extenficn  and  plenitude  of  di- 
vine attributer.  the  great  minds  of  cherubic  and  feraphic  niil. 
lions  are  loll  and  ablbrbed.  All  heaven  is  ftruck  mute  at 
the  exhibited  Godhead  in  the  falvation  of  man. 


Both  thefe  great  periods  are  illuflrated  by  an  appropriation 
of  a  feventh  portion  of  time,  for  the  worfhip  of  this  '^reat  Cre- 
ator,  and  this  glorious  Redeemer.  For  the  firft,  the  feventli 
day  from  tiie  creation  was  appointed  for  the  commemcration 
of  the  fame,  and  other  adventitious  circumftances  which  arofe 
in  the  church  throughout  that  grand  era  of  more  than  four 
thoufand  years  j  for  the  fecond,  the  firft  day  of  the  week  has 
been  afflgned  as  a  memorial  of  Chrift  and  his  refurreftion  for 
the  recovery  of  ruined  man,  and  which  will  be  continued  till 
worlds  and  time  Ciall  be  no  more. 


Fn-a,  the  Sabbath  from  the  creation  to  the  Refarreaif^n  of 
Chrift  was  the  feventh  day  of  the  week.  Thus  we  read,  *•  oa 
"  the  feventh  day  God  ended  his  work  which  he  had  made 
«  and  God  blefTed  tlie  feventh  day  and  fandified  it."  Here 
tha  day  after  God  had  finilhed  all  his  works,  and  tlie  firft  day 
of  man's  exiftence  was  fet  apart  for  holy  purpofcs.  It  is  pro- 
nounced, bklTed  and  Hmaified.     Not  that  there  was  any  more 


[20] 

holineHi  infufed  into  this  portion  of  time  than  any  other.  No 
irrational  creature  is  capable  of  inherent  holinefs.  This  is 
the  exclufive  property  of  beings  intelledual  and  immortal. 
Yet  common  exiftences  have  been  appointed,  blefled  and  con- 

fccrated  of  God  to  promote  the  holinefs  and  happinefs  of  the 
rational  fyftem.  Thus  the  tabernacle  was  holy,  the  temple 
holy,  all  their  utenfels  holy,  &c.  that  is,  they  were  fet  apart  for 
religious  purpofes  ;  fo  the  fevcath  portion  of  tinie  fr(  m  the 
beginning  was  fan(Sified  and  blefled  by  God  for  the  purpofe  of 
fpecial,  divine  and  public  worfhip. 

This  was  the  ufage  from  the  creation  to  Noan,  and  from 
that  period  to  Mofes  by  the  (lender  intimations  we  have  in 
thefe  patiiarchal  ages. 'We  read,  that  in  procefs  of  time,  Cain 
and  Abel  brought  their  offerings  to  the  Lord.  The  tranfla- 
tion  is  here  vague  and  uncertain.  The  original  is  clear  and 
diftinft,  "  In  the  end  of  the  days,  or  on  the  lad  cf  the  days," 
that  is  on  the  Lift  day  of  the  week,  Or  on  the  Sabballi,  they 
brought  their  refpedtive  offerings,  and  worftiipped  God.  This 
alTures  us  that  a  Sabbath  was  obferved  among  the  children 
of  Adam. 


It  is  evident  that  inthe  days  of  Noah  one  reckoning  of  time 
was  by  weeks.  In  his  long  and  dark  confinement  in  the 
Ark  he  fent  out  a  Dove  which  returned,  and  after  feven  days 
fent  her  forth  again,  and  Ihe  returned  with  an  olive  leaf  in  her 
mouth  ;  and  after  feven  days  he  fent  her  out  again  and  fiie 
returned  no  more.  This  hiftory  inftruds  us,  that  in  Noah's 
time,  days  were  numbered  by  fevens,  or  there  were  then  weeks. 
And  the  awful  folemnity  of  the  circumllances  in  vhich  Noah 
and  his  family  were,  muft  point  out  to  us  a  patient  waiting 
for  the  facred  days,  which  could  be  none  ether  than  the  Sab- 
baths they  had  been  accuftomed  to  cbferv«. 


[21] 

Before  I  proceed  further  on  this  fubjeft,  allow  me  to  remark, 
that  fome  learned  names  have  contended,  iliat  the  firft  day  of 
the  week  from  man's  creation  was  the  Sabbath  till  the  giving 
of  the  law  from  mount  Sinai-  Folio  pages  of  Bedford  and 
others  have  been  expended  upon  this  fubjetft,  but  their  s:reat 
labours  have  had  only  a  feeble  influence  in  the  convidlion  of 
chriftians,  and  the  great  end  defigned  by  thefe  good  men,  has 
been  rather  injured  than  aided  by  their  toils.  .  The  undoubted 
tadt  is  that  the  feventh  day  of  the  weekv.as  the  Sabbath  from 
the  creation  to  the  promulgation  of  the  Sinai  law  ;  and  from 
that  period  to  the  refurredion  of  the  Saviour  there  has  been 
no  difpute  about  the  day. 

It  is  evident  the  feventh  day  of  the  v/eek  was  obferved  for 
facred  pnrpofes  as  a  ftanding  ufage  in  the  church  previous  to 
the  awful  folemnities  of  the  communications  from  the  Ara- 
bian mountains. 

When  the  church  of  God  was  wandering  in  the  wilJercefs, 
between  Egyptian  flavery  and  the  promifed  land,  and  were 
miraculoufly  fed  with  Manna  from  heaven,  they  were  appoint- 
ed twice  as  much  bread  on  the  fixth  day  of  the  week  as  any 
other.  Notwithftanding  this,  fome  defpifers  of  the  Sabbath, 
which  has  been  the  cafe  in  all  ages,  went  out  on  the  feventh 
day  to  look  for  the  ufual  bread,  and  not  finding  it,  received  a 
fevere  rebuke  for  their  difobedience  and  profanity,  and  thci 
ir.jun^ionfor  the  obfervation  of  the  Sabbath  was  repeated  to 
diem.  "  God  gavej|||-ou  on  the  fixth  day  the  bread  of  two 
"  days  :  abide  ye  every  man  in  his  place.  Let  no  man  go 
«•'  out  of  his  place  on  the  feventh  day  ;  fo  the  people  refted  on 
*'  the  feventh  day."  Thus  it  is  certain  it  was  to  be  fandified 
and  kept  holy  before  the  giving  of  the  law.  When  this  grdnd 
event  took  place,  the  obfervation  of  the  Sabbath  v^^as  inferted 
in  the  decalogue  with  a  peculiar  defcription.  From  that  tims 
to'  the'  corn'mencemeiit  of  the  next  ^rszi  era  of  the  world,  it  is 


aUc^cd  by  all  to  be  attended  to  by  the  church.  This  app«i  s 
from  the  numerous  diredions  refpefling  it,  throughout  the 
tvritiugs  of  Mofes  and  tlie  Prophets,  a  detail  of  which  would 
far  exceed  our  prefent  limits. 

■  When  Chrift  arofe  from  the  dead  the  fame  propyl  lion  of 
time  was  ftill  continued  for  the  private  and  public  exerclfcs 
of  religion,  but  the  day  was  changed  from  the  feventh  to  the 
firft,  which  will  and  mull  be  obferved  in  commemoration  of 
his  refurreftion,  the  mod  aCionifhlng  event  that  ever  took  place 
in  this  world,  or  can  to  the  end  of  time. 

This  change  is  deraonflrated  from  the  following  confi- 
dsratioas. 

Firft,  on  the  very  day  our  Lord  had  arifen,  the  difclpkii 
afTcmbled  together  in  the  evening,  and  it  is  faid  with  a  jjc- 
culiar  emphafes,  ••  It  was  tliii  firft  day  of  the  weel:,"  and 
both  to  faniSify  that  time,  and  this  folemn  aflembly,  Jefus 
appeared  in  the  'midft  of  them,  and  pronounced  this  ble fling, 
**  Peace  be  unto  you.'*  Their  hearts  were  filled  with  glad- 
nefs,  and  he  reiterated  the  benediiflion.  Then  he  confirmed 
their  commifllon  to  go  forth  and  preach  falvation  to  a  ruined 
world,  and  that  all  their  fins  (hould  be  remi  tted  upon  the  terms 
propofed  in  the  gofpel.  Thus  the  firft  chriftian  fabbath  re- 
ceived a  glorious  iaoAlfication. 


Secondly,  juft  eight  days  after  this  foleranity,  the  difciplcj 
again  met,  and  Chrift  met  with  them,  and  repeated  the  fame 
blefSng,  "  Peace  be  unto  you,'*  again  fandifying  the  time 
and  their  aftembly  as  before.  Something  very  remarkable 
took  place  on  this  Lord's  day  evening,  to  wit,  removing  the 
unbelief  of  Tliomas,  and  affording  him  all  the  evidence  he 
defired  and  filling  his  heart  with  joy,  fo  that  his  foul  burd 
forth  in  raptures,  crying  out,  "  My  Lord  and  my  God.'* 


[23  3 

Thirdly,  ihc  day  ofPsntecoft  was  alfo  a  great  day  among 
the  followers  of  Chrift,  and  this  was  on  the  firft  day  of  the 
■week.  Pentccoft  was  always  fifty  days  from  the  paflbver, 
therefore  as  our  Lord  arofe  the  day  after  the  pafibvcr,  thi» 
diftinguilhed  period  fell  out  on  the  firft  day  of  the  week. 
ChriLl  by  his  Spirit  was  prefent  in  this  great  aflembly 
when  three  thoufand  were  converted  by  the  preaching  of  St. 
Peter,  and  initiated  into  the  chriftian  church  by  the  holy  or- 
dinance of  bapiifm.  This  was  a  great  fabbath,  and  perhaps 
there  will  never  be  fuch  another,  till  the  time  will  come  that 
a  nation  will  be  new  born  at  once-  But  the  argunaent  is  the 
firft  day  of  jjie  week  was  in  an  effectual  manner  the  fabbath 
of  chriftians  or  the  great  day  of  the  Lord.  And  allow  this 
addition  that  Peter's  converts,  ever  after  continued  in  his 
dodrine  ;  one  of  which  muft  evidently  be,  their  obfervance 
of  this  day  as  holy  time,  in  coramemorationof  Chrift  and  for 
the  purpofes  of  religion. 

Fourthly,  in  St.  Paul's  hi flory  we  have  a  remarkable  in- 
ftance  of  his  celebration  of  the  firft  day  of  the  week  as  the 
chridian  fabbath.  In  his  journeying,  be  came  untoTroas 
and  waited  for  the  aflTembling  of  the  difciples.  They  bad 
met  feven  days  before,  no  doubt  for  their  ofaal  wor(hIp,  but 
he  tarried  for  their  facramental  occafion,  therefore  thus  we 
read,  "  On  the  fird  day  of  the  week,  when  the  difciples  came 
«*  together  to  break  bread,  Paul  preached  unto  them,  and 
•♦  continued  his  fpeech  until  midnight."  This  (hows  ns,  the 
firft  day  of  the  week  was  their  fabbiuh  and  the  feafon  of  their 
holy  communion.  I  will  make  no  other  remarks  from 
this,  and  all  tlie  preceding  obfervations  on  ilie  firft  day  of  the 
week  as  the  chriHian  fabbath,  only  tliat  the  evening  was  a 
folemn  and  mofl:  important  portion  of  holy  time. 

Fiftlily,  an  argument  of  great  force  to  (how  the  firft  day  of 
0.)<-  week  i-  th-;  chiiflian  fabbath,  k  derived   from   St.  Puul's 


[Hi 

direftion  to  the  Corinthian  and  other  churches,  rcfpeding  an 
important  duty,  \vhich  muft  be  performed  in  their  folemn 
meetings  for  public  worfliip.  Thus  he  fpeaks,  "  Now  for 
**  the  colle<?lion  of  the  faints,  as  I  have  given  order  to  the 
<'  churches  of  Galatia,  even  fo  do  ye.  Upon  the  firft  day  of 
*«  the  week,  let  every  one  of  you  lay  by  him  in  ftore,  as  God 
"  hath  profpered  him."  It  is  here  a  granted  cafs,  that  all  the 
chriftian  churches  afTembled  on  the  firft  day  of  the  week  as 
their  fabbath  to  perform  public  worfhip  ;  hence  he  enjoined 
this  as  a  duty  incumbent  on  them  at  that  feafon.  From  thefe 
things  it  is  evident  that  the  firft  day  of  the  week  was  the  chrif- 
tian fabbath,  and  that  it  was  a  ftanding  ufage  among  the  chrif- 
tians,  and  placing  all  thefe  things  in  one  view,  it  is  evident 
tlie  firft  day  of  the  week  ought  firmly  to  be  held  by  chriftians, 
and  duly  fandified  as  their  fabbath. 

Faffing  by  a  multitude  of  arguments  employed  by  chrif- 
tian writers  in  favor  of  the  firft  day  of  the  week  to  be  obfer- 
ved  as  a  common  and  public  day  for  religious  worftiip,  the 
whole  is  fully  eftabliOied  in 

The  firft  place  from  our  text,  wherein  it  is  in  ftrlking  lan- 
guage denominated  the  Lord's  day.  That  is,  it  was  inftituted  by 
our  Lord  for  holy  purpofes  ;  as  we  fay  the  Lord's  fupper,  the 
Lord's  table,  the  cup  of  the  Lord,  the  Lord's  prayer,  &c.  all 
which  ftiow,  thefe  things  were  peculiar  to  him  and  matters  of 
his  fpecial  divine  inftitution,  and  therefore  obligatery  upon 
all  chriftians. 

Agreeably  to  o;<r  Lord's  appropriation  of  the  firft  day  of 
the  week  for  religious  fervice,  and  the  pradice  of  the  apof- 
tle's  from  the  very  day  of  his  rcfurre<5lion,  this  day  has  been 
obferved  by  chriftians  as  the  fabbath  throughout  all  ages 
from  the  beginning  of  chiiftianity  down  to  the  prefent  time, 
and  will  continue  to  be  fanflified  to  the  end  of  the  world. 


leaving  lam  h^hvc  you  thefe'  few  conficftrationi  for  the 
fefrelliniciu  of  your  minds,  the  ccnfinnation  of  your  fiiith, 
and  the  encoaragement  of  your  pra^>5tice,  in  rhe  obfervince  of 
riie  day  of  'dvnr  Lord's  nfurre^aion  as'  the  hdly'  fabbathV  I 
proceed 

Secondly,  to  confider  the  manner  in  which  thh  ipproprf- 
ated  and  faniflitied  time  ought  to  be  employed. 

Let  it  Be  h^re  obfiitved,  w'e'are  diowed  as  gfeat  d.'  pbrlioti 
of  the  twenty  four  hours  of  the  Lord's  day  for  leil:'  by  ileep, 
rfefrefhmetit  by  fo(id,  taking  care  of  our  cattle.  Sic.  as  oil 
other  days.  We  are  allowed  alfo  all  the  works  of  necefSty, 
fach  as  defending  ourfelves  agalml  thieves,  robbers  arid  ene- 
mies, extmgulfKrng  fires,  failing  in  the  open  leas,  keeping 
furnaces  in  blaft,  &c.  Befides  thefi,  the  v/orks  jartlj  implied 
in  the  ter?n  mercy  oCigHt  to  be  performed  on  this  day,  fuch 
as  vifiting.the'fick,  adminiflcring  to  their  comfort,  and  reliev- 
ing the.  diftreffes  of  the  poor.  All  thefe  and  nr.ore  than  caa 
be  enumerated  are  works  of  mercy.  It  is  the  duty  of  Phy- 
ficians,  Surgeons,  and  all  the  train  of  that  line  to  yiut  their 
patients  and  go  when  called,  but  I  apprehend  they  ought  not 
to  tarry  from  public  worinip  more  than  what  evident  ne- 
ceflity  requires. 

Thefe  allowances  being  made,  which  could  be  eafily  eC- 
tabllihed  from  fcripture  and  reafcn,  but  I  prefume  they  are 
perfeflly  obvious  to  the  judgmenti  confclence,  and  feelings 
ofevery  chridian.  Therefore  I  pais  on  to  the  plain  duties 
of  faniflifying  the  Lord's  day. 

St.  John  was  in  the  Spirit  on  th's  day.  V7e  Ih?]]  under- 
hand it  at  prefsilt,  a- fpiritual  and   holy  frame  of  mind,  in 

D 


E263 

-which  all  chrlftlans  ought  to  be,  Co  as  In  the  tempers  of  their 
heart,  to  be  prepared  for  the  duties  thereof.  A  very  brief 
defcripti-on  of  their  frame  and  duties  mu ft  fuffice  at  prefent. 
—Remember,  was  the  great  introdudioii  to  the  fabbath  under 
the  law,  and  no  word  can  be  more  properly  introduced  to 
awaken  our  attention  to  the  folemnitics  of  the  Lord's  day 
Ujider  the  gof|)eL 

In  the  morning  when  we  awake,  the  firft  thought  which 
fhould  ftrike  the  foul  of  thechriftian,  is  this  is  the  morning  my 
Lord  and  precious  Saviour  arofe  from  the  dead  and  com- 
pleated  the  grand  work  of  the  redemption  of  finners.  With 
the  putting  on  of  my  cloaths,  I  wifh  to  put  on  the  i  mmacu- 
late  robes  of  Chrift's  righteoufnefs.  Now  I  bow  my  knee 
before  him  to  confefs  my  fins,  and  praife  him  for  all  the  won- 
ders and  benefits  of  his  redeeming  love. — I  arife  to  blefs  his 
name,  to  worfliip  with  my  family  and  prepare  for  the  public 
fervice  of  the  fanduary. — ^^I  have  worlhipped  my  God  and 
my  Saviour  with  my  whole  heart  in  the  church.— I  return' 
to  meditate  on  the  inftruflions  of  his  houfe,  to  feed  upon 
his  vvord,  to  examine,  chatechife,  iuftruft,  and  exhort  mj 
family,  to  pray  with  them,  and  thus  I  conclude  the  day  of 
my  Lord. 

This  is  a  fummary  view  of  a  fabbath  day's  duty  and  ex- 
ercife.  This  is  making  it  a  delight,  this  is  being  in  the  Spirit 
on  the  Lord's  day.  This  is  the  duty  of  all.  It  is  a  frame 
and  pradlice  preparatory  for  heaven,  and  for  the  eternal  fab- 
baiifm  which  remains  for  the  people  of  God. 

A  few  counfels  and  diredlions  fhall  clofe  this  difcourfe. 

As  I  have  been  very  concife  and  fummary  on  the  obfer- 
vaiion  of  the  Lord's  day,  I  hope  an  indulgence  will  be  grant* 
ed  me  In  the  advifory  part  of  this  fubjeft. 


My  firft  advice  is,  that  you  blefs  God  for  the  inflitution 
of  a  Lord's  day,  It.is  a  happinefs  to  man  and  bcaft,  to  all 
creation,  faints  and  fmners.  Therefore  all  ought  to  praife 
thfiLord.  Wherefore  all  thofe  ^vho  unneceffarily  travel  on 
the  fabbath,  do  any  common  work,  pofi  their  books  fecretly 
in  their  fliops,  look  over  their  bills  of  laden,  all  thefe,  they  are 
excluded  from  eternal  felicity,  without  a  gofpel  repentance, 
which  is  fixed  by  an  eternal  and  irreverfable  decree  of  heaven, 
Ihufl  perifh.  And  whatever  they  may  think  in  the  tranfitory 
moment  of  fatanical  delufion,  death  will  immediately  flop  their 
journeys,  clofe  their  ledgers,  fettle  all  their  accounts,  finifh  their 
bufinefs,  raife  the  curtain,  and  clofe  the  whole  fcene. 

A  fecond  advice  to  chriftians  Is,  when  the  Lord's  day  re- 
turns ;  that  they  apply  to  the  bufinefs  •f  the  facred  feafon 
as  reafon  informed  by  revelation  diredls.  This  in  the  chrif- 
tian  fyftem  is  of  wide  extenfion ;  private  meditation,  felf-re- 
fletftion,  felf-confideration,  felf-examination  of  the  pafl  lifej, 
efpecially  of  the  paft  week,  this  is  near  to  the  religion  than- 
leads  to  heaven^ 

Allow  mc  here  to  mention  the  pra(5lice  of  the  primitive 
chriftians,  the  reformers,  and  our  fathers.  Befides  perfonal 
and  family  devotions,  it  was  ufual  with  parents  to  take  their 
children  alone,  urge  them  to  an  attention  to  the  things  of 
religion,  deliort  them  from  vice  and  every  thing  of  that  nature, 
imprefs  upon  their  tender  minds  the  love  of  God  and  the 
duty  of  prayer,  and  thus  exhort  and  pray  with  each  of  their 
lambs  alone.  When  this  was  the  cafe,  there  was  order,  fo- 
brlety  and  religion  In  families  and  focietles, 

A  third  counfel  Is,  to  all  who  acknowledge  a  Lord's  day, 
carefully  to  remember,  and  In  this  remembrance,  it  fhall 
fee  lef;  to  your  own  judgments,  to  regnlatc  yourfelves  ac- 


cording  to  the  word  of  God.      From   the   education  ^nd   in- 
ftruflion  of  this  congregation*  1  fear  not  to  leave   this   refer- 
ence  to  your  own   corifciencfs.      If  the   Lord's  day  is   not 
properly  obfervedtn   this   town,  is   confcience  inattentive  to 
its  office  ?  Is  it  neglected,  profaned  by  idlenefs,  the   orciffion 
of  private,  family,  and  pubh'c  worfhip  ?     Have  yon  not  al- 
ways had  an  abundance  of  tmlrutftion  on  this  head  ?    Let  con- 
fcience decide,  end  God  will  furely  be  our  Judgfl.   .  Kutnerous 
are  the  dodrines  and  exhortations  you  have  had  on  this  fubjeft, 
and  it  is  probable  this  will  be  the  lad   from    your  aged   min- 
ifter.     All  things  are  drawing  the  curtain,  the   courfe  of  my 
terreftrialfabbaths  are  finifhing,  and  thro*  th.e  inofl  unnoerited 
grace  ev£r  conferred  upon  any  Hnner,  I    hope  foon   to  enter 
upon  an  eternal  fabbatifm  where  there    will  be  no   fix  day's 
intervention. 

The  ftibje*5l  I  leave  with  you,   with   your   children,    with 
God  and  your  own  confciences,  in  the  recolle<^ioncf  that  ccm- 
naadment,  which  you  have  heard  ever  fmce  you  were  capa- 
ble of  diPtinguiiliing  founds-,  and  which  you  have  all  learned 
and  believe.     "  Rernennber  the  fabbath   day   to  keep  it   holy, 
"  fix  days  fhalt  thou  labor  and  do  all  thy  work,    but   the  fe- 
*'  venth  day  is  the  fabbarh  of  the  Lord  thy   God,  in  It  thou 
*•  Ihalt  not  do  any  work,  tbou,  nor  tliy  fon,  nor  thy  daughter, 
**  nor  thy  man-fervant,  nor  thy  maid-fervant,   nor   thy    cattle, 
*'  nor  the  ftranger  that  is  within   thy   gates  ;    for  in  fix  days 
*'  the  Lord  nnade  heaven  and  earth,  the  fea,    and    all    that  in 
<*  them  is,   and  refted  the  feventh  day,   wherefore  the   Lord 
«' blefTed  the  fabbath  day   and   hallowed  it."       O  that    God 
might  always  endue  us  v/ith  his  Spirit,  that  w«  rAijght  fcv«r 
be  in  the  fame  on  the  Lord's  day  ! 


<■  H       »w»»-»— <■»■  I  I  -      ■       ■.  .   ...■■■.I   »     I  ..        i.;..i     .. — — . 


SERMON    ri. 

A  General  Contemplation  on  the  Nature  and 
Duly  of  Prayer. 


Jaices  V.  i^.     The  effi£i:ial  firvetit  fraytr  efn  rightiow  mart, 

ev.zilvtb  ■xsiich. 

PRAYER  13  a  folemn  and  important  duty  incumbent  npoa 
all  the  children  of  men.  It  is  ox  fuch  a  nature,  that  all  who 
jiegle(5t  it,  lurely  live  vrithout  God  in  the  world.  It  ts  rot 
tnerely  a  poTitive  inftitation  of  heaven,  fuch  as  ir?.ny  of  th«  cer- 
emonial rights  of  tht  la  v,  and  baptifm  and  the  Lord's  fupper 
underths  gofple.  But  it  is  pcrfedly  of  a  moral  kind  arifmg  from 
the  eternal  nature,  reafon  and  propriety  of  things.  If  there  be  a 
God  aad  rational  creatures,  there  origin  ates  from  fuch  aftate,  2 
relation  of  things  and  dtJ ties,  which  it  feems  impoffibleto  befu- 
perfsdad.  God  forbid,  that  any  c^onception  of  poor  limited  and 
ignorant  finners  (hould  attempt  the  circumfcrf^tionof  the  omr.i. 
potent,  oninificcnt,  and  infinitely  perfe(fl  fuprerae.  Yet  all  nature 
decliues  there  is  a  God  and  he  mutl  be  worftiipped.  A  praying 
liomage,  a  dependent  fpirit,  a  grateful  mind,  and  a  fubmif- 
iiye  fojiil  i'  the  whole  of  his  adisrayoa^  and  adding  hereto  the 


praftical  performance  of  relative  duties  between  one  reafona- 
ble  creature  and  another,  completes  the  whole  fum  of  natu- 
ral religion. 

The  relation  of  a  rational    creiture,  capable    of  feeling' 
its    exillence  and  dependence   upon  its  Cremator,    upholder, 
and  benefadlor,  muft  furely  acknowledge  this  dependent  exift- 
ence,  and  be  under  obligations  of  gratitude,  fupplication  and' 
praife. 

But  divine  revelation  far  furpaffes  air  that  natural  religion 
can  diflate,  and  herein  we  have  not  only  enjoined  the  obliga- 
ting nature  of  prayer,  but  infallible  direftions  relpecling  it 
and  its  obje(ft,  the  manner  in  which  it  ought  to  be  performed, 
and,  the  motives  and  encouragements  to  the  fame. 

•  It  is  not  only  a  duty,  but  an  high  honor  conferred  upon  the 
creature  by  pofitive  inftitution,  and  it  Is  an  aftonifhing  privi- 
ledge,  in  the  wondrous  condefcenfion  of  heaven,  granted  to 
fmners.  To  bow  before  the  majefty  of  God,  to  acknowledge 
our  dependence  upon  him,  to  make  known  our  wants,  and  of- 
fer up  the  defires  of  our  hearts  to  him,  is  an  honor,  dignity 
and  glory  conferred  upon  the  human  race,  tranfcending  their 
conception  and  their  praife. 

However  wonderful  it  may  be,  as  all  that  flows  from  God 
is  wonders,  the  commandment  ought  to  be  embraced  with 
profound  adoration  ;  <'  Pray  without  ceafmg,  pray  always 
«'  with  all  prayer  and  fupplication."  The  import  of  thefe 
precepts  will  hereafter  be  explained. 

The  beft  definition  or  defcrlption  of  prayer  Is  in  beautiful 
fimplicity  given  in  our  chatechifm,  "  The  offering  up  our  de- 
*'  fires  to  God,  for  things  agreeable  to  his  will,  in  the  name 


'<«  of  Chriff."  In  other  words,  prayer  is  an  expreffion  of  the 
heart,  fenflble  of  our  wants,  acknowledging  our  dependence 
upon  God,  and  In  faith  of  his  infinite  fufficiency,  thropgh 
Chrift  Jefus  to  fupply  the  fame^ 

In  thefe  days  of  gofpel  h'ght,  no  chriftian  will  dare  to  objefl: 
againft  the  duty  of  prayer,  becaufe  God  is  omnificient  and  im- 
mutaWe.     Prayer  was  never  defigned  to  inform  God  of  any 
thing  of  which  he  was  ignorant.     The   thought  difrobes    the 
divine  charafter,  mutilates  his  omnifciency,  and  fuch  a  depre- 
ciation implicates  blafphemy.     Neither  is  prayer   intended  to 
move  God  to  change.     He  is  the   Lord  who  changeth  not.. 
But  its  intention  is  to  encreafe  our  own  knowledge  in  various 
refpefts,  and  that  we  ourfelves  fbould  be  moved  and  changed  ; 
brought  near  to  God,  humbled  in  his  fight,  conformed   to  his 
pleafure,   and   thus    rendered    meet    for  the     reception  of 
blefllngs.     Wherefore  the  whole  eflFe(ft  of  prayer   is  to  be  05 
ourfelves  ;  and  its  nature  is  to  declare  the  glory  of  God,   to 
ftew  forth  his  perfedlions,  and  to  raife  the  creature  to  become 
an  object  of  bleifings. 

'God  has  fixed  a  fpecial  conftltution  and  rule  for  the  con- 
duft  of  his  rational  creatures  in  this  world,  and  given  a   fure 
revelation  of  the  fame.     A  part  of  this  eftabliftment   is,  that 
his  people  fhould  feel  his  fulnefs,  be  fenfible  of  their  own  wants, 
and  apply  to  him  in  fincerity  of  heart,  agreeably  to  the  man- 
ner of  his  diredion,  by  fervent  prayer  and   fupplicaiion  for  all 
things  neceffa^  for  them.     Before  God  delivered -the  children 
of  Ifrael  out  of  Egypt,  they  were  brought  to  feel  their  evil  cafe, 
and  to  cry  unto  him  becaufe  of  their  hard  bondage.     la  the 
fame  manner  previous  to  that  great  deliverance  brought  for 
them  at  the  red  fea,  when  the  fea  was  in   front  and  the   Egyp- 
liaaarmy  on  their  rear,  and  all  things  portended   their  imme- 
diate deftrufiion,  irx  this  trcmendiov.!;  litcaticn,  they  prxvei 


sBd  cried  unto  tiae  Lord,  and  Gdd  quickly  f^nt  tKtent  relief, 
and  ther  fcon  faw  thtir  enemies  overwhelmed'  in  the  fecTw 
Thus  the  dd'cifJes  of  Jjsfus  ■^'Iven  in  a  dreadful  ftorm,  the  iliip 
covered  with  waves  and  juft  ready  tdfmk,iu  this  dilkefs,  tluy 
prayed  faying,  "  Lord,  fave  us,  we  perifli."  The  windi  and 
wav«s  were  checlwdajid  there -was^^a  jijreat  calm.  The woniaii 
of  Canaan  before  Ihe  obtaiired  healing  for  her  daoghter, 
came  to  the  feef  of  Jefm,  dftd  t'n  Mrfleft  fupplvcatiorf  cried',. 
««  Loi^d  help  T«e.**  The  prpdigal  fon  hecames  feniible  of  hia 
wants,  bowsv  baforc  hb  father,  cor.feiFes  his  mirccnducl  and 
requfefts  the  leweit  ftacic*  bsnath  his.  roof,  m  orderto  hi5 
obtaimng  mercy. 

He^ekiMh  VB*i?n  theTentsfl^e'  <»f  d?ith  had  bt?rf  ^dfed  upon 
lilm,  tur nod  hV*  face  towards- the -vra!!,  wept  and  praj'td  unto< 
the  Lord  ;  his  prayers  were  hear d^  his  life  fpared  and  fitteern 
years-weF©  addftdito  his*  day* 

ntrntifiarable  are  the  inftance«*tO  fhew  that  prayer  is' th'« 
conftitution  of  God  in  refpedlto  finfal  men,  for  their  obtaining 
favours  and  blcffings.  The  Pfainnift  fo  ftrongly  illuftrates 
this  pornt,  that  he  declares -its  origin  is  in  the  nature  of  God, 
and  he'  chtera  it  in  Ws'beck  as  a'part  of  thedivim?  chara£ler. 
"He  is  a  prayer  hearing  G»d,  and  to  him  all  flelhCiall  come.**' 

In  our  text,  every  motive-,  arji^umenr,  and  enconra-geiKcrt^ 
arc'combtned  to  imprrefs  upon'-the  hearts  of  chrilHans  the  high' 
importance  and  abfolute  neceflityof  this  duty,  f  «*  The  effec- 
tiial  fervent  prayer  of  a  righteous- man  avaiklh  much."  Irf 
thefe  words  the  apoftle  not  only  ej^horts  to  prayer-  ih  general, 
but  to  extracr.Jinary'prayei-s  in?pecial  cafes.  "  Ts  ^tiy  among^ 
"you  aSicted,  let  him  pray  :  T^  any  fick  among  ycu^  kc 
*'  Hirt  fend  for  riae  elders,  (or  ptefbyters^  of  the"  cfitirth,  and 
••'Icttham  pray  ever  him."     i\.fter  ihis  he  gives  theni-  a   dif-' 


C33  3 

tmguilling  commandment,  "  To  pray  one  for  another  that 
tliey  might  he  healed."  Thus  let  perfons  feel  a  due  fenfibility 
of  their  wants,  a  proper  dependence  upon  God,  and  offer  up 
the  defires  of  their  hearts  in  the  way  of  his  ordination,  and 
they  have  certain  grounds  of  aflured  hope  that  their  believing 
■wifiies  will  not  be  difappointed. 

In  this   apoftolic  afTertion  refpe<51ing  prayei*,  three  things 
ought  to  command  the  attention  of  chriftians. 

Firfl,  the  nature  of  prayer,  it  ought  to  be  effe£lual^fervenU 

Secondly,  the  qualification  of  the  pcrfon,  "  a  righteout  nian^^* 

Thirdly,  the  effedl  of  the  addrefles,  they  avail  much% 

A  few  obfervations  on  each  member  of  the  text  will  termi* 
jiate  the  fubje<n:. 

The  firft  obfervation  in  the  text,  regards  the  nature  of  pray- 
er, it  is  to  be  effe^ual,  fervent.  In  the  original  there  is  but  one 
word  expreffing  this  quality.  It  is  too  flrong  to  be  exprcfTed 
by  any  Englifh  term,  hence  our  tranflators  chofe  two.  The 
word  effe£lual  was  rather  an  unhappy  fele<5lion,  becaufe  itfeems 
to  impofe  a  tautology  on  the  fentence.  What  is  effectual  avai- 
leth  much.  No  other  idea  can  be  communicated  hereby,  than 
that  which  is  effedual  is  prevalent.  The  only  Englilh  term 
expreffive  of  th#original,  long  fmce  introduced  for  the  cn- 
tichment  of  our  language  is  derived  from  it,  the  word  ener- 
getical. "  The  energetical  prayer  of  a  righteous  man  availeth 
"  much."  The  term  fignifies  that  which  is  ifi-niToughty  im» 
porting  the  efficacy  or  influence  of  the  Holy  Ghoft  powerful- 
ly exciting  fuch  a  prayer  in  the  heart.     Hence  a  rii^ht  and  ac- 


[54] 

ceptable  prayer  Is  pouring  out  tlie  defires  of  the  foul  in  faitli 
before  God.  There  is  no  proper  prayer,  only  what  is  of  this 
nature  amd  complexion.  All  prayers  of  this  nature  will  fure- 
ly  be  heard  and  anfwered.  That  is,  they  will  be  anfwered 
diredlly  in  the  things  prayed  for,  or  perfeftly  fulfilled  in  blef- 
fings,  which  are  moft  for  God's -glory  and  the  creature's  good. 
This  lies  at  the  foundation,  and  is  the  eifence  of  every  true 
prayer,  that  God  may  glorify  himlelf,  pronnote  the  happinefs  of 
the  moral  fyftem,  and  every  individual  compofing  the  fame. 
Our  fuBcefs  in  prayer  may  be  always  known  by  the  views  of 
the  tnind,  the  fenfibility  of  the  heart,  the  fubmiflion  of  riie 
will,  and  fervor  of  the  affedions.  When  God  intends  blef- 
fings  to  his  people,  whether  temporal  or  fpiritual,  it  is  his  ufual 
method  to  raife  in  them,  a  fenfe  of  their  necefllties,  create  in 
them,  earned  defires,  and  in  confequence  of  their  feelings  and 
fervent  fupplications,  their  minds  are  calmed,  or  the  favours 
are  beftowed.  Let  us  then  always  pray  with  a  proper  fenfibili- 
ty of  our  wants,  and  a  fuitable  dependence  upon  the  divine 
all-fufficiency,  power  and  goodnefs  through  Chrift,  and  difap- 
pointments  will  not  take  place.  Let  us  efpecially  cultivate 
that  powerful  in-wrought  prayer  of  the  Holy  Spirit,  which 
maketh  interceffion  with  2;roanino[s  that  cannot  be  uttered. 
V/e  mull  command  our  fouls  to  attention  in  this  duty.  The 
Pfalmift  fays,  ♦*  I  lift  up  my  heart  to  thee."  The  heart  which 
xifes  in  energetic  prayer  -to  God  by  faith  in  Jefus  Chrift  makes 
a  mod  acceptable  offering.  It  is  like  the  afcenllon  of  the 
iweet  perfumes  from  the  ancient  cenfors  of  incenfe  ;  to  wliich 
Solomon  alluded  when  he  faid,  "  Who  is  tKis  that  cometh 
*'  in  pillars  of  fmoke  perfumed  with  myrrh  and  frankincenfe  ?" 
Therefore  whatever  we  lack,  whether  wifdom  or  any  thing 
elfe,  let  us  in  faithful  humility  prefent  our  requef^s  to  God,  in 
full  aflurance,  "  He  gives  liberally  and  upbraids  not."  The 
more  earnell  and  fervent  any  foul  is  in  prayer  to  God,  the 
more  v.ill  he  lav«  him.     Thu?  faith  the  PialmiH  in  all  the  glow 


r  i5 1 

of  animated  afFedion,  "  I  love  the  Lord  becanfe  he  hath 
**  heard  my  voice  and  my  fupplicaiions ;  becaufe  ha  hath 
*•  inclined  his  ear  unto  me,  therefore  will  I  call  upon  him  as  long 
♦<  as  I  live."  Whatever  our  wints  are  let  us  ail;  of  God  fervent- 
ly and  not  doubt  a  denial.  "^  Whatfoever  things  ye  defire,  wlien 
«*  ye  pray,  believe  that  ye  fliall  receive  them,  and  ye  fhall  have 
«*  them.  This  is  the  confidence  that  we  have  concerning  him* 
«  that  If  we  aflc  any  thing  according  to  his  will,  he  hear- 
**  eth  us."  If  we  want  temporal  comforts,  let  us  in  prayer 
believe,  he  feeds  the  ravens  and  clothes  the  lilies  o{  the  field. 
Iffpiritnal  bleffings,  "  Let  us  come  boldly  to  the  throne  of 
**  grace,  that  we  may  obtain  mercy,  and  find  help  in  time  of 
**  need."  When  we  pray,  let  our  faith  be  In  exercife  and  our 
confidence  firm.  "  Afii  In  faith  nothing  wavering  ;  for  he 
*'  that  wavereth  Is  like  a  vravc  of  the  fea  driven  v,-ith  the  wind 
«  and  tolfed." 

Unbelief  may  be  fald  to  be  the  canker  worm  of  prayers.  Its 
mifgiving  language  is,  •'  Can  the  Lord  prepare  a  table  In  this 
"  wildernefs  ?  If  the  Lord  fhould  open  the  windows' of  heaven 
"  can  this  thing  be  V  Unbelief  in  prayer  has  Its  foundation  in 
fcruples,  hefitatlons  and  corruptions,  which  cannot  now  beat- 
tended  to.  Some  future  time  when  the  heart  of  unbelief  will 
be  confidered,  ihefe  things  will  come  into  review.  To  Illuf- 
trate  the  form,  fervency,  and  fenfibility  of  prayer,  all  which 
is  placed  before  us,  in  the  lives  of  the  fcripture  faints,  fuch  as 
Jacob,  Mofes,  Noah,  David,  Daniel,  and  Job,  mull  at  prefcnt 
be  omitted,  to  make  room  for  a 

Second,  confideratlon  in  our  text,  to  wit,  the  qualification 
of  the  praying  perfon,  "  a  righteous  man." 

By  righteous  ma,n  is  evidently  not  to  he  underftood,  one 
who  is  perfedly  righteous,  but  a  perlbn  jufl  fimilar  to  our- 
felves.     This  he  inflances  in  the  cafe  of  LHas,«<  A  man  fub- 


«'jeft  tolike  pafliofts  as  we  are."  He  was  a  good  man,  yet 
fubjedl  to  fins  and  infirmities  like  others-  Wherefore  by 
righteous  man  here  mud  be  underllood,  one  who  is  evangeli- 
cally righteous,  one  who  is  renewed  by  the  power  of  divine 
grace,  united  to  Chrift  by  faith,  cloathed  by  his  righteoufnefs, 
and  entered  into  the  way  of  fanfiificaticn.  The  perfon  who 
is  thus  righteous  in  a  Gofpel  view  of  this  term,  tho'  far  from 
perfe(5lion,  his  prayers  offered  by  faith  thro'  the  mediation  cf 
Chrift,  will  furely  find  acceptance.  Abel  received  the  divine 
teftimony  in  favour  of  his  oflFcrings  and  prayers,  while  his 
brother  was  rejefled,  and  his  prefents  of  gratitude  and  praife 
from  an  infidel  heart.  Allow  me  to  make  this  remark,  that 
Cain  believed  not  in  a  facrifice  for  his  fin.  Hence  his  offer- 
ing was  an  imaginary  gratitude  to  God,  without  any  fenfe 
of  hisfinfulnefs  and  unworthinefs.  And  the  reception  of  his 
brother's  offering,  which  was  of  the  facrifical  and  bloody  na- 
ture, which  exhibited  his  belief  of  the  atoning  blood  of  a  me- 
diator, filled  his  whole  foul  with  indign  ation  and  purpofes  of 
revenge.  The  fpirit  of  Abel  is  in  all  believers,  and  the  fpirit 
of  Cain  would  ftill  murder  all  the  friends  of  God.  "  By  faith 
**  Abel  offered  unto  God,  a  more  excellent  facrifice  than  Cain 
**  by  which  he  obtained  witnefs  that  he  was  righteous,  God 
*'  teftifying  his  gifts."  If  we  would  expecft  our  prayers  to  be 
heard,  let  us  fee  to  it,  that  we  be  righteous  perfons.  Non- 
other  will  prevail  or  find  acceptance  with  God. 

A  queftion  here  arifes  whether  God  hath  mad-  any  promi- 
fes  to  the  prayers  of  the  unregenerate  ?  This  ?s  ImpofTible  in. 
the  very  nature  of  things.  If  thrcatcnings  maybe  confdered 
as  promifes,  the  whole  bible  is  filled  with  thefe  againfl  all  who 
entertain  evil  in  their  heart.  For  God  to  grant  good  to  thofe, 
the  ebullitions  and  feelings  of  whofe  hearts  are  pcrftftly  at  en- 
riMty  againfl  him,  common  fenfe  and  all  nature  rife  agitinft  the 
fuppofition.     And  the  wicked   themfelves  pofT^fs  the   couvic 


C37] 

'ions  of  their  own  confciences,  however  ftupld  and  fecured  thef 
may  be,  that  they  cannot  be  heard.  They  know  amidft  all 
the  pains  and  anguifh  of  their  bodies,  whatever  their  vriHies 
and  tormenting  anxiety  may  be  for  relief,  the  defires  of  their 
hearts  are  notraifed  to  God,  in  love,  faith  or  a  dependence  on 
him  in  the  forms  of  his  appointment,  through  Jefus  Chrift. 
The  old  arid  new  teftament  declare,  "  God  will  not  take  fm- 
*■'  ners  by  the  hand  ;  he  will  not  hear  finners.  Thofe  who 
"  regard  iniquity  in  their  hearts,  the  Lord  will  not  hear.  God 
«  v/ill  not  hear  the  cry  of  the  hypocrite  vs^hen  trouble  cometh 
"  upon  htm.  The  Lord  is  far  from  the  v/icked,  but  heareih 
«  the  prayer  of  the  righteous." 

Thirdly,  we  proceed  to  lead  your  confideration  of  the  efFe<Ss 
of  addrelfes  made  to  heaven,  ihey  avail  much. 

EfFeflual  fervent  prayer  is  powerful  and  prevaileth  with 
Sod.  The  foul  in  this  praying  frame,  is  brought  to  that 
ftate,  on  which  God  will  furcly  bcftow  his  bleffings.  Hence 
prayer  properly  offered  will  never  fail  of  a  proper  effecl.  Be- 
fore Go^  grants  his  favors,  it  is  his  ufual  method,  to  bring 
his  people  into  a  fenfible,  fervent,  and  praying  condition,  and 
to  open  v/ide  their  mouths,  that  in  this  way  they  may  be  pre- 
partd  for  the  reception  of  the  defired  fupplies.  Prayer,  fays 
on^,  is  tlje  key,  by  which  the  righteous  open  and  lock  heaven 
at  pleafare.  This  is  beautifully  exemplified  in  the  eharaiS^er 
of  Elijah  in  o^ir  context.  He  prayed  and  it  rained  not»  he 
prayed  again  and  the  rains  defcenJed.  Aflionifliing  is  the 
power  attributed  to  prayer  in  the  holy  fcriptures.  God  con- 
defcends  to  fpeak  as  if  his  hands  were  confined  hereby.  In 
the  cafe  of  the  angel  wreftling  with  Jacob,  He  faid,  **  Let  fflft 
"  go  for  the  day  breaketh."  Jacob  replied,  "  I  will  not  let.  thee 
"  go,  except  thou  blefs  me.  And  thus  he  had  ftrength  and 
*•  pov/er  with  God  and  prevailed."    The  efficacy  of  the  prayer 


[38] 

of  Mofes  Is  very  remarkable.  God  Irtreats  him  to  let  hirrT 
alone  by  folcmn  and  great  promifes.  Thus  faith  the- 
Lord,  "  Let  me  alone  that  my  wrath  may  wax  hot  againfi: 
**  them,  and  that  I  may  ccnfume  them,  and  I  will  make  of 
"  thee  a  great  nation."  The  ex'preffion  by  which  God  enjoins 
it  upon  his  people  In  the  prophet  Ifaiah  is  very  ftrong, 
when  he  fays,  "  Command  ye  me."  Such  phrafes,  while  they 
encourage,  mud  be  admired  with  e.  holy  reverence,  and  not 
ftrained  ton  far,  left  the  fpirit  of  prayer  degenerate  into  un- 
godly rudenefs.  Thefe  things  are  wonders  of  condefcenfion 
on  the  part  of  the  Moft  High,  and  point  to  us,  how  highly  he 
honors  the  duty  of  prayer.  Its  importance,  prevalency  and 
efficacy  would  be  cafy  to  expatiate  upon* 

But  thefe  general  meditations  upon  prayer  will  be  clofed  at 
prefent  with  a  £q\v  words  of  exhortation. 

We  here  fee  the  great  Influence  of  this  duty  when  rightlf 
performed,  and  how  highly  it  is  refpe(fi;ed  by  God  himfelf. 
This  therefore  fliould  be  a  fufficient  motive  to  engage  us  in 
the  diligent  praftice  of  it.  It  becomes  fuch  guilty,  empty, 
and  neceffitous  creatures  as  Vv'e  are,  to  bow  with  all  humility, 
and  yet  with  holy  confidence  before  God,  as  knowing  that  he- 
is  both  able  and  willing  to  fatisfy  all  our  juft  defires,  and  to 
caufe  his  grace  to  abound  toward  his  people.  Whatever  we 
want  let  us  aflc  it  of  him  in  faith,  and  we  fliall  not  be  denied'. 
We  may  always  be  Importunate,  when  we  are  fure  the  things 
we  wi(h  are  agreeable  to  his  will.  There  is  no  want,  no 
poffible  want  or  defire  of  a  right  kind  can  arife  in  our  breads 
or  is  felt  there,  to  which  there  is  not  a  promifed  fupply,  if 
the  petition  be  believlngly  prefented.  "  Godlinefs  has  the 
**  promife  of  the  life  that  now  is  and  of  that  which  is  to  come." 
Whatever  our  neceffities  are,  let  us  with  fervent,  fenfible  ad- 
dreflfes  make  them  known  to  God.     What  is  your  petition, 


[39] 

snd  what  Is  your  rcqueft,  and  they  fhall  net  be  rejcdlcd.  Is  it 
temporal  blelFings  that  you  want,  feek  the  Lord  and  fear  be- 
fore him,  "  He  will  bleis  your  bafket  and  your  ftore.  He 
*♦  will  open  unto  thee  his  good  treafure  j  the  heaven  to  give 
*•  the  rain  unto  thy  land  in  his  feaibn,  and  to  blcfs  all  the 
"  work  of  thy  hand.  The  mercy  of  the  Lord  is  from  ever- 
*'  lafting  to  everlafting  upon  them  that  fear  him,  and  his 
*'  righteoufnefs  unto  children's  children.  Wealth  and  riches 
**  fhall  be  in  his  houfe,  and  his  righteoufnefs  endureth  forever.** 

Is  it  fplritual  bleffings  that  we  need?  God  knows  of  thefe 
we  are  extremely  deftitute.  And  what  is  ftill  worfe,  we  are 
not  duly  fenfible  of  our  lamentable  condition  ;  neither  are 
fervently  petitionipg  the  throne  of  grace  for  ourfelves,  our 
families,  our  children,  or  others.  How  many  among  us  are  li- 
ving under  the  load  of  all  their  guilt,  and  abfolutely  infenfible  that 
they  carry  a  weight  fufficient  to  fink  them  to  utter  deftrudion. 
Let  all  luch  after  fo  long  a  time  hear  the  word  of  the  Lord, 
lay  your  fins  to  heart,  and  repent  and  pray  that  your  fins  may- 
be forgiven  you.  «  Awake  thou  that  fleepeth  and  arife  from 
**  the  dead,  and  Chrift  fhall  give  you  light.  Call  upon  me 
*'  faith  the  Lord,  and  I  will  anfwer  and  fhew  thee  great  and 
*'  mighty  things  which  thou  knoweft  net." 

How  many  doubting  chriftians  are  there  among  us,  fufpen- 
ded  between  hopes  and  fears  with  icgard  to  their  immortal 
intereft.  Let  all  fuch  be  more  diligent,  faithful  and  fervent 
in  prayer,  and  if  you  are  the  children  of  grace,  you  fhall  furely 
be  comforted,  "  Ye  fhall  feek  me  and  find  me,  faith  the  Lord, 
*♦  wlien  you  fearch  for  me  with  all  your  heart.  Call  upon  me 
*'  in  the  day  of  trouble,  and  I  will  deliver  you,  and  thou  fhalt 
'*  glorify  me." 

Finally,  all  who  have  any  regard  for  the  prcfperity  of  Zion, 


'who  defire  a  i-cvlval  of  practical  and  expeiimcnul  religion  in 
this  day  of"  fxnall  things,  let  them  be  exhorted  to  be  earneft 
and  abiindent  in  prayer  to  God,  with  whom  the  refxdue  of  the 
fpirit  is.  Be  afliired  if  ever  there  be  a  revival  of  vital  piety,  it 
will  be  ufiiered  in  by  an  outpouring  of  a  fpirit  of  prayer  and 
fupplication.  "  Therefore,  for  Zion's  fake,  let  us  not  hold  our 
«  peace,  and  for  Jerufaleni's  fake,  let  us  not  reft,  until  the 
**  rightcoufnefs  thereof  go  forth  as  brightnefs,  and  the  falvation 
*=•  thereof  as  a  lamp  that  burneth."  And  may  our  hearts  ever 
be  dire<Sled  into  the  love  of  God  and  the  patient  waiting  of 
Chrift  Jefus. 


SERMON    III. 


The  Duty  of  Secret  Prayer, 


Matt.  vi.  6.  £ut  thout  tiihen  thou  pra^ejl,  enter  into  thy  clofcf, 
and  'when  thou  haji  Jhtit  thy  doory  fray  to  thy  Father  nuhich  is  in 
fecret,  and  thy  Father  luhich  fseth  in  fecre!  Jhall  re'vcard  the$ 
openly, 

WHEN  Jefus  Chrift,  the  Saviour  of  the  world,  entered  upoa 
his  public  miniflry,  the  Scribes  and  Pharifees  were  the  moil 
diftinguiflied  chara<£ters  in  the  Jewifh  church.  They  were 
confidered  by  the  mafs  of  the  people  as  perfons  of  extraordi- 
nary  piety  and  goodnefs.  They  were  admired  for  the  ortho- 
doxy of  their  principles,  the  ftrifinefs  of  their  morals,  and  th> 
zeal  and  fervency  of  their  devotions.  But  all  that  for  which 
men  highly  efteemed  them  was  an  abomination  in  the  fight  of 
an  heart  fearching  God.  Thus  our  Lord  views  them  in  thefe 
very  points  for  which  they  were  held  in  admiration,  and  on 
which  their  reputation  was  eftablUhed.  He  a/Tures  his  hearers 
*•  That  except  your  righteoufnefs  Ihall  exceed  the  righteoufaefs 

F 


C40 

«  of  the  Scribes  and  Pharlfees,  ye  fiiall  In  no  cafe  enter  into 
«'  the  kingdom  of  heaven."  In  the  preceding  chapter  he  ex- 
pofes  and  refutes  both  their  dodtrines  and  morals,  clearly  point- 
ing out  thedangerous  fallacy  of  the  one  and  the  bafe  hypocrify 
of  the  other. 

In  this  he  confiders  their  condudt  and  the  oflentatlous  ends 
they  aded  from,  in  religious  duties.  When  they  gave  alms,  it 
was  not  from  love  to  God,  or  charity  to  the  poor,  but  merely 
$0  be  feen  and  catch  the  empty  applaufe  of  men.  When  they 
prayed  it  was  for  the  fame  purpofe  ;  they  flood  in  the  Syna- 
gogues or  in  the  corners  of  the  ftrcets,  but  all  veas  for  mere 
Ihow  and  to  obtain  a  name  as  perfons  of  high  diftindlion  in  re- 
ligion. Chrift  declares  his  abhorrence  of  all  fuch  abominations 
and  commands  his  difciples  to  perform  their  alms  without  of- 
tentation,  and  their  fecret  prayers  In  a  private  manner.  It  is 
fecret  perfonal  prayer  made  publicly  before  fpeclators,  that 
our  Lord  here  condemns  in  thefe  Pharlfees,  and  enjoins  both 
the  duty  and  the  mode  of  performing  the  fame  in  the  words  of 
our  text ;  "  But  thou,  when  thou  prayeft,  enter  into  thy  clofet, 
*'  and  when  thou  hast  fliut  thy  door,  pray  to  thy  Father  which 
**  is  in  fecret,  and  thy  Father  which  feeth  in  fecret  fhall  reward 
thee  openly.  How  beautiful  is  this  divine  dire<5tion,  it  charms 
the  pious  heart,  and  gives  pleafure  13  the  foul  of  fmcerity. 

Prayer  may  be  contemplated  as  of  two  kinds,  public  or  fecial, 
and  perfonal  or  fecret.  The  former  will  be  attended  to  in  its 
proper  place,  the  latter  is  to  be  the  fubjed  of  our  prefent  con- 
fidcration. 

Perfonal  or  fecret  prayer  is  that  wherein  none  joins  or  i^ 
prefent.  The  perfon  is  alone  by  hlmfelf,  feparated  from  the 
view  and  foclety  of  ethers.  None  Is  prefent  but  the  omnifct- 
ent,  and  cmaiprefcnt  God  to  whom  he  offers  his  addreffes.  He 


xeprefents  what  are  his  perfonal  feelings,  views,  Wants  and 
defires.  And  this  is  the  kind  of  prayer  tanght  us  in  our  text. 
In  this  duty  we  are  to  be  as  fecret  and  as  much  unobTerved  as 
may  be.  By  clofet  and  fhutting  our  door,  is  evidently  intsnd-  » 
ed  any  place  of  privacy  or  retirement,  whether  it  be  the  houfe, 
chamber  or  barn,  the  field  or  woods.  The  dire<5lion  to  us  is  to 
be  alone.  To  aflFe^fl:  obfervatton  in  this  fervice  is  fmful  and 
•dious  In  the  fight  of  God,  and  an  evidence  of  grofs  hypocrify. 
This  was  the  condemnation  of  the  Pharifees,  and  the  command- 
ment of  our  Lord  is  to  his  difciples,  "  Be  not  ye  as  the  hypo- 
crites." 

This  difcourfe  of  Chrifi:  about  prayer,  plainly  implies  that 
it  is  the  indifpenfable  duty  of  all  to  pray  to  God,  and  that  it  is 
particularly  incumbent  upon  every  one  Co  pray  by  himfelf. 
The  Pharifees  are  no  where  blamed  for  praying,  but  for  their 
©ftentation  or  affecting  obfervation  in  their  perfonal  devotions. 
When  the  manner  of  performing  a  duty  is  dire<5ted  and  en- 
joined, furely  the  duty  itfelf  is  commanded. 

Prayer  in  general  whether  private  or  public  Is  a  mod  folemn 
aift  of  adoration,  in  which  we  reprefent  to  God  our  abfolute 
dependence  upon  him,  a  fenfe  of  our  wants  and  neceffities,  a 
belief  of  his  all-fufiicienty  to  fupply  them,  and  wherein  we 
tumbly  implore  him  for  this  purpofe.  In  fome  of  thefc 
particulars,  prayef  differs  from  praife  which  is  an  adt  of 
adoration  alfo.  Praife  is  an  afl  of  adoration  in  which 
we  afcribe  to  God,  his  names,  titles,  attributes  and 
works,  and  all  his  glory ;  but  prayer  is  a  reprefentation  of  our 
wants  before  God,  and  offering  up  in  faith  the  defires  of  our 
fouls  for  a  fupply  of  the  fame. 

The  fenfe  and  feeling  of  our  wants  at  beft  is  btSt  very  weak 
and  imperfe(fl,  both  in  regard  to  the  things  we  need  and  the 


L443 

grcatnefs  of  our  neccflity.  Our  real  conceptions  of  thefe  mat- 
ters, alas !  how  feeble  in  comparifon  of  what  they  ought  to  be ! 
but  God  perfeiSly  underftands  and  knows  v.'hat  is  moft  proper 
and  expedient  to  be  beftowed  upon  us.  And  blefled  be  his 
name,  he  confers  not  according  to  our  contraded  i'upplications 
but  he  gives  liberally  and  upbraids  not. 

We  fhall  here  make  a  few  obiervations. 

Firft,  to  imprefs  upon  every  confcience,  the  Importance  of 
prayer,  keeping  in  view  the  cffeft  it  has  upon  this  fecret  duty. 

Secondly,  place  before  you,  from  reafon  and  levf^lation,  the 
irrefragable  obligation  every  perfoji  is  under  to  peiform 
fecret  prayer,  or  to  pray  by  and  for  himfelf. 

Firft,  to  imprefs  upon  the  confcience,  the  neceffity  of  this 
duty.  Is  it  not  a  thing  exceedingly  rational,  fit  and  fuitable, 
arifing  from  the  relation  of  creatures  to  their  God  ?  Whether 
"we  confider  our  own  ftate  and  condition,  or  the  charadler  of 
our  Creator,  Preferver  and  Eenefaflor,  nothing  can  be  brought 
into  view  of  fuperior  fuitablenefs  and  propriety. 

Our  own  ftate  and  condition  manifefts  the  fitnefs  with  fuch 
a  glare  of  light,  that  to  neglect  it,  exhibits  an  awfully  wicked 
ipirit  and  a  reprobate  temper. 

Firft,  are  we  not  poor,  indigent  and  dependent  creatures  ? 
Have  we  any  fund  in  our  nature  either  of  fubfiftence  or  hap- 
pinefs  ?  Are  we  not  in  ourfelves  abfolute  wcakrefs  and  infuf 
ficiency  ?  Is  it  net  then  meet,  that  we  fliould  acknowledge 
truth  that  things  are  with  us  as  they  really  ftand  ?  Is  not  God 
in  reafon  the  firft  and  moft  proper  being  to  whom  it  becomes 
us  to  make  fuch  an  acknowledgement  ?  It  is  only  by  prayer, 
by  an  humble  declaration  of  our  true  ftate,  and  a  repicfentation 


[45  3 

of  our  dependent  circumftances,  with  all  our  wants  and  deplora- 
ble neceffities  we  can  open  the  fame  to  the  only  fountain  of  relief. 
Wherefore  to  reftrain  prayer  is  to  fpurn  at  the  acknowledge- 
ment of  our  being  indigent,  defolate  and  dependent  creatures. 
It  is  defpifing  a  confeflion  of  fa<5ls  required  by  infinite  authori- 
ty, and  is  not  oniy  unbecoming,  but  profane  and  very  abfurd. 

Secondly,  prayer  is  the  duty  of  every  Individual,  opginating 
from  the  nature  and  character  of  God,  Let  reafon  anfwer 
this  queftion,  "  Is  it  not  in  God,  we  live,  move  and  have  our 
"  beiag.'*  Can  any  creature  breathe,  exert  a  fingle  movement, 
fupply  his  wants,  or  furnilh  himfelfa  fupport,  comfort  and 
happinefs.  God  is  the  fountain,  from  whence  every  good 
flows,  acknowledged  or  not.  It  is  rational  then,  that  a  fuffi- 
ciency  in  this  fource  for  a  fupply  of  the  wants  of  all  creation 
fhould  be  confefled,  which  is  the  great  employment  of  prayer. 

If  there  be  two  things  certain,  our  dependence  upon  God, 
and  his  fafficiency  to  anfwer  all  our  fenfibilities,  docs  not  reafon 
ditflate  the  fuitable  ftatement  of  this  whole  fituation  before 
him  ?  This  only  can  be  done  by  a  praying  »eprefentation. 
God  knows  whether  there  is  a  feeling  of  thefe  things  previous 
to  the  acknowkdgirent,  but  even  the  abfence  of  it,  cannot 
take  away  the  propriety  and  condecency  of  fuch  a  confeflion. 
tf  we  bave  any  refpefl:  to  God,  we  fiiall  from  the  nature  and 
manner  of  its  operation,  adore  him  by  prayer,  and  wifli  for 
grace,  fupport,  peace,  confoiatlon  and  felicity  from  him. 

Thirdly,  prayer  difpofes  and  prepares  the  heart  for  the  re- 
ception of  mercies.  We  are  often  indifpofed  and  unprepared 
for  bieffings.  If  in  this  temper,  they  could  be  conferred,  how 
could  they  be  accepted,  but  with  all  the  indecency  of  an  unfee- 
ling and  ungrateful  heart  ?  A  great  caufe  of  perfons  not  making 
proper  returns  for  favours  is,  they  ivere  neither  difpofed  or 


prepared  by  a  fenfibility  of  their  ftate  or  wants  to  receive  theirs. 
Hence  innumerable  mercies  of  God  are  loft  upon  trs,  becaufc 
of  the  abfence  of  a  prepared  heart. 

This  preparation  of  heart  originates  from  a  fenfe  of  our 
dependence,  our  wants  and  neceflitics.  Mercies  beftowed  in 
confequenceofthcfe  imprefHons  arc  entertained  with  proprie- 
ty and  gratitude,  and  the  foul  exhalts  the  glory  of  God.  The 
frame  of  mind  forms  the  foul  to  be  a  recipient  of  faveurs  defign- 
cd.  It  reduces  the  perfon  to  the  ftate  and  circumftances  in  which 
he  ought  to  be.  He  feels  as  he  ought  ;  feels  his  unworthinefs  j 
and  that  it  would  be  juft  in  God  to  frown  on  his  rcquefts  and 
fpurn  him  from  his  prefence. 

Thus  prayer  fits  the  heart  for  the  receipt  of  mercies,  qHickens 
and  revives  it,  and  prepares  for  their  recepiion.  It  tends  to 
our  comfort  and  refrefhment,  to  diredi  our  hearts  and  eyes  to 
God,  and  in  this  way  to  bring  in  a  world  of  hope  and  confi- 
dence to  the  foul. — I  proceed,— 

Secondly,  to  place  before  you,  the  great  dcfign  of  our  Sa- 
viour's inftrudtion,  the  irrefragable  obligation  every  perfon  is 
under  to  perform  fecret  prayer,  or  to  pray  for  and  by  himfelf. 

Will  any  fuppofe  themfelves  acquitted  from  this  obligation 
by  being  prefent  in  the  prayers  of  the  family  or  church. 
They  may  ignorantly  impofe  on  themfelves,  that  nothing  more 
in  the  way  of  prayer  is  requifite.  But  let  them  remember  our 
Lord  here  requires  fomething  different,  and  that  there  is  fuch 
an  emphafis  laid  upon  it  that  it  would  feem  to  exalt  it  in  fome 
refpeds  above  all  the  variations  of  fecial  and  public  prayer. 
Let  every  thing  be  done  in  order.  The  one  is  to  be  done,  and 
the  otb&r  not  left  undone.  Family,  focial  and  congregational 
prayei  is  to  be  performed,  but  private  and  perfonal  pra*er  is 


[47  3 

perhaps  of  greater  confequence.  One  thing  is  certain,  in  neg« 
left  of  the  latter,  the  former  will  be  of  no  avail.  To  fkow 
that  perfonal  prayer  is  of  eflential  confequence  to  eur  falva- 
tion,  let  the  following  things  be  obferved. 

FIrft,  perfonal  religion  is  of  the  higheft  concern  t©  every  in* 
dividual.  The  firft  attention  of  each  one  ought  to  be  about 
and  for  himfelf.  He  ought  to  be  concerned  for  his  children, 
family  and  fociety,  to  feek  and  pray  for  their  peace,  profperity, 
and  falvation.  Yet  in  religion  every  one  muft  attend  to  his 
own  cafe,  whether  he  is  parent  or  child,  matter  or  fervant,  or 
whatever  dillinftion  may  be  attributed  to  his  individual  cha- 
rafter,  this  is  a  firft  thing  obligatory  upon  him,  to  take  care  of 
his  own  foul.  W»uld  every  individual  attend  to  his  own  fal- 
varion,  the  whole  world  would  be  happy.  If  the  foul  of  any- 
other  were  more  precious  and  important  than  a  perfons  own, 
this  might  change  the  complexion  of  his  anxiety;  but  there  is 
no  fuch  thing  in  nature,  reafon  or  revelation.  Although  God 
hath  ordained  the  falvation  of  others  every  man's  concern, 
yet  he  hath  enjoined  upon  each,  that  his  own  foul  fliould  re- 
quire his  primary  attention.  If  he  lofes  that,  a  world,  and  a 
thoufand  worlds  cannot  make  compenfation  Let  every 
one  remember  the  care  of  his  own  foul  is  committed  to  him. 

Now  if  a  man's  concern  witli  God  and  religion  be  in  the. 
firft  place  of  perfonal  moment,  it  muft  furely  follow,  that  per- 
fonal religion  is  of  the  higheft  confequence.  B  nice  fecret 
prayer  as  an  eflential  branch  of  piety  muft  be  attended  to  b> 
every  individual.  Whatever  may  be  his  devotion  in  the  pray 
ers  of  the  family,  church  or  fociety,  it  cannot  plead  an  apology 
for  the  ncgleft  of  this  duty.  An  attention  to  this  fecret  duty 
prepares  him  for  this  public  fervice.  And  if  this  be  dilregard- 
ed,  all  his  public  exhibitions  of  adoration,  however  fplendid  ani 
ihowy  in  the  eyes  of  mjo,  will  be  uottuag  bef^r?  G»d. 


.  SecoiicUy,  all  the  reafons  which  can  be  adduced  for  public 
and  fecial  worfliip,  apply  vith  irreliftable  force,  to  inculcate 
the  duty  of  fecret  prayer.  Are  we  to  pray  with  and  fcr  others, 
abfurdity  itfelf  cannot  fay,  we  arc  not  to  pray  for  curfelves* 
The  reafonablenefs  of  the  duty  of  prayer  arifes  ficm  the  nature 
and  ftate  of  man  ;  from  his  neceffitics  wants  and  dependence. 
Is  there  any  fountain  in  ourfelves,  either  of  being,  comfort* 
fupport  or  felicity  ?  All  nature  arifes,  and  the  decifion  is,  there 
is  none.  This  fliows  it  to  be  a  moft  meet  and  rational  proce. 
dure,  that  we  fhould  by  prayer  and  fupplication  make  appli- 
carton  to  God,  who  is  the  only  fource  from  which  fupplies  tan 
be  had.  Is  every  individual  wanting,  needy  and  dependent, 
hence  it  is  evident  to  demonftration,  that  every  individual 
ought  to  pray.  Young  and  old,  male  and  female,  bond  and 
free,  from  the  higheft  to  the  lowed  ranks  of  mankind,  all  are 
under  this  indifpenfable  obligation. 

Thirdly,  every  man's  cafe  in  innumerable  Infiances  is  pccn. 
liar.  There  may  be  a  fimilitude  in  the  cafes  of  others,  to  our 
own,  yet  it  can  hardly  be  found  that  the  circumnances  of  even 
any  two  perfons  can  for  any  time  continue  the  fame.  Every 
perfonbas  a  peculiarity  of  difficulties,  temptations,  doubts  and 
diftrefles,  which  can  be  exprefled  to  no  one  but  God.  They 
ought  to  be  opened  to  none  other.  Therefore  it  is  the  duty 
i»f  every  perfon  to  pray  fecretly  and  by  himfelf. 

Fourthly.  Secret  prayer  is  efpeclally  a  pcrfcns  own  afl,  and 
is  more  cxpreflive  of  duty  and  obedience  in  feme  refpe<5is,  than 
family,  focial  or  public  prayer.  When  we  unite  with  others, 
whether  we  lead  or  follow,  we  ought  to  make  the  duty  our 
own.  We  may  afford  our  prefence  in  focial  adorations,  and 
not  a  fmgle  exercife  of  prayer  in  our  hearts.  Social  prayers 
become  our  own,  when  the  feelings  of  our  fouls  go  forth  with 
the  *5^Ered  petitions. 


[49] 

But  fecret  and  perfonal  prayer  is  more  in  the  nature  of  it  our 
own  ad.  The  conceptions,  words,  fcntiments  and  operations 
ofourni'ndti  are  in  an  uniellrained  manner  our  own.  There- 
fore this  kind  of  prayer  manifefts  a  diftinguilhing  rclped  and 
obedience  to  God.  '  Perfoas  may  and  do  attend  public  worHiip 
in  the  church  from  a  thoufand  Hniilei  motives  j  from  political 
confiderations,  from  a  love  of  decency  and  applaufe,  from  edu<i 
cation,  from  fear  of  Angularity,  dilreputation,  &c.  But  non-c 
of  thefe  reafons  can  influence  in  the  prefent  cafe.  It  cannot 
be  performed  for  the  fake  of  fafhion  or  (how,  but  from  a  feeling 
of  duty.  If  this  he  our  conftant  pradice  fome  higher  motive 
muft  fway  the  mind  than  thofe  mentioned.  And  thus  it  is  a 
greater  proof  of  obedience  and  regard  to  the  commandments 
ofChrift.  The  ftatcd  confciencious  praflice  of  this  duty,  ei- 
ther fhows  a  perfonal  love  to  God  fupremely  or  a  fear  and 
tendernefs  of  heart,  which  prohibits  difobedience.  The  latter 
may  not  be  deemtd  perhaps  a  motive  of  the  moft  exalted  kind, 
yet  however  this  may  bcj  it  manifefts  a  ftate  and  temper  of 
mind  vaftly  fuperiorto  that,  by  which  a  perfon  cafts  ofF  fear 
and  reftrains  prayer  before  God.  The  conclufion  in  the  latter 
cafe  is,  the  perfon  is  given  over  of  Cod,  and  is  preparing  for 
fwift  deftrudion. 

Fifthly,  a  fpecies  of  hypocrify  will  attend  us  in  all  our  fen- 
vices  in  this  imperfed  and  corrupted  ftate,  but  peradventure 
lefs  hypocrify  can  enter  into  this  duty  than  others.  He  muflbe 
a  hypocrite  of  an  enormous  fize,  v/ho  can  be  a  hypocrite  alone 
when  there  is  no  motive  or  inducement  to  it,  none  to  applaud, 
or  praife  his  devotions  :  none  but  God  is  prefent,  and  all  know- 
that  finccrity  is  with   him    the  only  acceptable  offering. In 

private  the  foul  as  it  were  undreiTes,  laysafide  all  the  pomp  of 
public  homage,  and  unrefcrvedly  pours  out  his  whole  heart,  in 
all  its  wants,  diftreffes,  and  deHres^     It  is  here  freed  from  the 

G 


C50] 

jreftraint  of  the  public  eye,  and  all  critical  obfervation.  Here 
he  enjoys  peifecfl  liberty  to  unbofom  and  unburden  himfelf. 
He  may  here  pray  and  paufe,  meditate  a  while,  and  pray 
again.  Secret  prayer  is  iiot  only  a  duty,  but  it  is  a  high  and 
eminent  privilege.  How  precious  is  it  to  retire  from  every 
eye,  how  fweet  to  tell  hi--  whole  heart,  and  to  converfe  with 
God. — The  gofpel  minifter,  who  has  prayed  a  whole  day.  and 
lea  the  devocions  of  his  congregation,  twenty  minutes  retire- 
ment hH.«  nftsn  given  him  more  fpiritual  pleafure,  joy  and  de- 
light than  all  lus  public  performances.  In  the  former  he  kas 
done  his  duty,  the  imperfections,  hypocrify  and  mcanncfs  cf 
which  caufcs  him  to  weep  in  fecret,  but  in  private  converfe 
with  God,  where  he  can  open  his  whole  foul,  and  fpread  all 
that  is  in  it  before  heaven,  here  is  pleafure  and  confolation 
that  the  world  cannot  know.  And  this  which  is  the  experience 
of  Godly  minifters,  it  may  often  be  the  cafe  with  pions  chril- 
tians.  You  have  prayed,  ycu  have  heard,  your  fouls  have 
been  inllruded  and  refrefiied  by  the  ordinances  of  the  church, 
but  have  you  not  felt  more  extatic  pleafure  in  a  few  momenta 
retirement  than  in  all  thefe  public  offices.  Wherefore  fecret 
prayer  and  holy  meditation  is  a  duty  of  the  higheft  importance, 
for  all  who  wifh  for  holinefs  and  happinefs. 

Having  attended  to  this  matter  on  common  and  rational 
confiderations,  let  us  review  what  the  fcriptuies  declare  both 
in  precept  and  example.  Our  Lord's  injuncflion  in  the  text  ii 
nothing  more  than  a  corredtion  of  foolifh  oftentation,  and  a 
redudionof  this  duty  to  its  proper  place  in  the  fyflem  of  reli- 
gion. Secret  prayer  was  not  a  new  inftitution,  but  ia  force 
from  the  nature  of  things,  and  by  revelation  from  Adam  to 
Mofes,  from  Mofes  to  Chrift,  and  its  obligation  muft  continue 
with  the  exigence  of  the  world.  Let  us  caft  our  minds  to  the 
ancient  fcriptures  on  this  head,  and  we  will  find  it  neither  a 
novel  nor  merely  a  chriftian  dodrinc.  It  was  always  a  duty, 
and  always  in  pruiftice  by  t>.e  people  of  God.     Did  not  Abra- 


ham's  fervr.nt  prajr  alone,  when  he  came  to  the  place  where  he 
•5f2i  to  find  a  wife  for  his  mafter's  Ton  ?  Did  not  Ifaac  go  out 
to  pray  and  meditate  in  the  field  ?  Did  not  Jacob  weep  and 
make  fupph'cation  in  folitude,  on  his  way  to  Bethel  ?  Time 
would  fail  me  to  menuon  Mofes,  Aaron,  Samuel,  Noah 
Daniel  and  Job,  who  in  fecret  were  powerful  intercefTors 
with  God.  Hannah  prayed  alone  at  the  time  of  offering 
inccnfe.  David  arofe  a:  midnight  to  perform  this  fecret  fer- 
vice.  Cornelius  was  a  devout  perfon  and  a  man  of  prayer. 
Pet4r  to  be  in  private  went  up  to  the  houfe  top  to  pray.  But  of 
all  the  inftances  of  fecret  prayer  cur  Lord's  example,  as  in  all 
ftther  things  Ihines  forth  with  brilliant  luftre.  We  read  of  his 
going  to  a  mountain,  to  the  wildemefs,  ;o  a  garden  and  other 
prirate  places  to  pray  and  converfe  with  his  Father.  Kc 
rofe  before  day,  retired  at  night  for  this  purpofe.  He  was 
fervent  in  his  devotions,  and  fometimes  offered  up  his  f  applica- 
tions with  (Irong  cries  and  tears.  AH  pious  people,  in  all  ages, 
have  made  confcicnce  of  this  duty.  To  this  we  have  a  beautiful 
allufion  in  the  revelation,  of  an  Angel,  "  Standing  at  the  altar 
"  ofincenfe  before  the  throne  that  hefhouldofferit  with  the  pray- 
"  ers  of  all  faints."  If  we  refped  the  commandments  of  God* 
the  condudt  of  the  wife  and  good,  diroughout  all  ages,  it  muft 
be  allowed  that  fecret  prayer  is  an  indifpenfible  du  ty,  and  the 
negled  of  It  involves  the  highefl  degree  of  crimiaality. 

A  word  or  two  muft  clofe  the  fubjedl^ 

All  will  acknowledge  every  thing  faid  upon  this  obvious 
inty  to  be  juft,  rational,  fcriptural  and  proj)cr.  Are  there 
any  who  negleft  it,  their  mifcondudl  cannot  be  proved  by  men, 
but  all  is  open  to  the  all  feeing  God.  Such  negh'gence  is  re- 
proached by  tlie  bmtal  creation.  The  moft  ftupid  animals 
feel  their  wants  and  their  dependence  upon  the  hand  of  their 
Supplier.,  "  The  Ox  knows  his  owner  ar.d  tlie  Afs  his  mafter's 


<*  crib,"  but  dreadful   is  the  thought,  God's  people,  ncithsr 
confider,  pray,  nor  are  they  thankful.     Thofe  vho  have  lived  a 
multitude  of  years  in  the  non-{  eifojmarce  of  this  duty,  it  is 
fcarcely    worih  while  to  addrefs  them  ;  but  tins  exhortation 
lliall  be  particularly  directed  to  the  children  and  youth  of  this 
flock.     I  am,  my  precious  young  friends,  going  off  the  ftage  of 
life,  and  you  are  coming  on  to  take  the  place  ot  your  Fathers 
in  Church  and  Stats  ;  remember  you  are  God's  and  abfolutcly 
dependent  upon  him .     In  him  you  live,  move  and  have  your 
being.     You  are  not  your  ovv  n,  yeu   are  God's  by  creation, 
Chrift's  by  baptifm,  and  you  belong  to  the    Holy    Trinity 
for  your  prefervation.     God  bears  you  on  his  hand,  if  he 
withdraws  it  for  a  m.oment,  you  fink  and  perifh  forever.     Hare 
you  ever  had  a  feeling  fentiment    of  your  dependence  ?  If  you 
have  Godly  parents,  they  have  taug  ht  you  to  pray  ;  they  have 
prayed  with  you  alone,  and  put  pr  aying  words  into  yuur  tender 
mouths.     My  connfel  is  when    you  pray,  to  confider  what  the 
words  import  and  mean. .    What   do  you  afk,  when  you  pray 
that  God  would  preferve  andblefsyou?  Does  it  not    in, pert 
that  you  are  poor  helplefsand  needy  creatures,  and  that  God, 
alone   is   the   only  fource  of  fupplies  ?    When   you   afk  the 
fo  givenefs  of  your  fins.     This  implies  a  knowledge  and  fenfi- 
bility  of  your  guilt,  that   you  deferve    to  be  rejected  of  him 
forever.     When  you  cry  for  the  fan<nification  of  your  natures, 
you  muft  be  fenfible  ihisisa  blefling  which  Godcnly  can  befiow. 

My  dear  youth,  my  hope,  the  hope  of  your  parent-;  and  the 
hope  of  the  world,  allow  me  to  entreat  you  to  pray.  The 
tafk  is  not  hard.  When  you  awake  in  the  morning,  let  your 
thoughts  be  turned  to  (.  od  in  praife  and  .gratitude  for  his 
watchful  care  of  your  prefervation  in  your  {lumbering  and  un- 
guarded hours.  Without  his  guardian  proteflion,  fleep  would 
have  been  your  death,  and  your  beds  your  giave.  In  the 
evening,  yom  Ihould  recollcdt  the  isercies  of  heaven  through 
the  day,  and  by  prayer  and  gratitude  offer  up  your  evening 


i» 


C53] 

facrifice.  I  think  I  could  pafs  behind  the  curtain  with  more 
plcalure,  if  I  left  my  dear  people  and  their  children  all  at 
prayer.  Should  I  arrive  at  Heaven  to  make  the  report,  that 
all  my  co  grcgation,  parents  and  children  were  a  praying 
people,  the  cekftial  arches  would  ring^wiih  fongs  of  praife. 


K 


tisggagy»!iii'j«e'|»i  wyw 


5  E  R  M  O  ^I    I\^ 


The  Duty  of  Family  Prayet 


Jofhua  xxIt.  1 5.    Ai/sr  me  and  my  Houje,  nus  ivi/i/ene  the  Lord. 

RELIGION  in  all  its  dcwflnnes,  C':immanclTDents  and  du- 
ties, is  a  mofl  reafonable  thing.  Nothinj^  !<:  required  of  man- 
kind, but  what  right  reafon  fupports,  Fanriilj  worfhip  is  that 
branch  of  our  holy  religion  to  which  your  ferioas  attention 
with  al  fricndlincfs  and  tendemsfs  is  at  prcfent  invited.  If 
this  can  be  a  duty  demon ftrated  from  the  reafon  of  things, 
and  the  ftate  of  fociety,  and  the  fame  confirmed  by  the  praflice 
of  pious  people,  and  all  revelation  pours  in  its  influence,  for  Its 
corroboration,  then  I  truft,  chriftians  will  no  longer  treat  Ic 
with  neglcd.  We  enter  upon  this  duty,  with  high  expcfta- 
tion,  and  propofe  nothing  lefs,  than  to  colleft  all  reafon  and 
revelation  In  its  favour. 

Confidcr  the  determination  c^  Joftiua  in  our  text.  lie  was 
the  greatcil  charaifter  in  military,  civil  and  religious  refpe6s  of 
that  a£;e.     Ke  was  the  immediate  fucceflbr  of  Mofes,  exalted 


Issl 

above  all  the  children  of  men,  to  conrerfe  with  God  fa€e  t© 
face,  as  a  friend.  This  jofliua  commanded  three  million  of 
the  bed  people,  that  ever  conilituted  the  Ifraelitifli  nation, 
whicli  were  dignified  with  the  tith  of  being  the  peculiar  people 
of  God.  Was  this  extraordinary  man,  pre-eminent  in  all  his 
relations  ?  He  itands  thus  diftinguifhed  in  religion.  And 
among  all  the  duties  of  piety,  his  family  fervice  fnincs  with 
a  brilliant  luRra.  He  comes  forth  before  the  whole  nation, 
"tvhich  he  had  long  direded,  inftruded,  comfoxted  and  led  to 
the  pofTeffion  of  the  promifed  land,  with  this  divine  refolution. 
•*  As  for  me  and  my  houfe,  we  will  ferve  the  Lord."  O  ! 
that  the  great  men  of  the  earth  could  be  induced  to  imitate 
this  great  example. 

This  chapter  is  the  conclufion  of  the  life  and  adminiflration 
cf  JoQiua.  He  recapitulates  to  them  in  brief  narration,  the 
wonders  God  had  performed  for  them  and  their  fathers.  He 
leaves  his  laft  charge  v;ith  them,  to  ferve  the  Lord  :  Religion 
he  rcfigns  to  their  choice.  All  religion  muft  be  a  free  and 
voluntary  election.  He  ftates  to  them  his  own  purpofe  in  the 
^ordsof  our  text,  both  with  refpeft  to  his  perfcnai  and  family 
Godlioefs. 

We  flxall  confider, 

Firft,  the  duty  of  family  prayer. 

Secondly,  (hov/  the  confequences  arifing  from  the  pcrfcrm. 
ance  cf  this  fervice,  and  the  ncgleft  of  it.    As  to  the 

Xlrft,  in  fuch  an  aSembly  as  this,  there  can  be  no  receffity 
cf  defcribing  what  a  family  is,  or  vihufe  bufinefs  it  is  to  lead 
in  the  worfhip  of  it.  Every  one  knows  that  the  hej.d  of  the 
family  or  fome  perfou  deputed  by  him,  is  to  be  the  mouth  in 
this  fervice. 


Hrft,  if  families  are  focieties  dependent  upon  God,  and  ori. 
ginating  from  his  inftitution  in  the  nature  of  things,  and  enjoy 
epportunities  and  advantages  to  unite  in  focial  adoration,  then 
family  worftiip  is  a  duty  of  divine  ordination.  That  families 
are  focieties  arifing  from  the  nature  of  things,  and  from  the 
fuperin tending  providence  of  heaven,  none  can  deny  ;  rhen  tije 
heads  of  diofe  families  have  great  authority  and  advantages, 
each  one  has  power  to  refirain  and  direft  all  under  his  roof  5 
to  infliifl  penalties  upon  children  and  fervants,  who  fefufe 
his  authority,  and  to  ejeifl  the  refratSlory  from  his  houfehold. 
He  poflefles  an  abfolute  interefl:  in  the  a{Fe(5lions  of  his  family  ; 
hence  he  enjoys  the  mod  perfc(fl  advantage,  to  engage  them 
willingly  and  freely  in  this  pleaftng  duty.  A  duty  happy  to 
him  and  a  bleffing  to  all  in  his  houfe.  BlefTed  is  the  houfe 
where  God  is  acknowledged  and  dwells. 

Ec  will  be  granted  by  all  v.ho  profefs  the  chriltian  name, 
that  all  the  gifts  of  God  and  all  talents  received  from  him, 
ought  to  be  improved  in  obedience  to  his  will  ;  but  are  not  the 
advantages  and  opportunities  of  divine  homage  in  a  family 
capacity,  diftinguifhing  talents.  I  commit  this  argument  to 
the  head  of  every  f:imily.  You  love  your  dear  families  and 
wilh  their  profperity  ;  O  !  that  Ged  would  perfuade  you  to  the 
pleafure  of  praying  with  them. 

Secondly,  all  who  have  fit  opportunities  for  the  worfiiip  of 
God,  ought  carefully  to  improve  the  fame.  Families  have 
thefe  opportunities  in  perfe<51:ion.  Hear  the  word  of  God  in 
the  matter.  "  I  will  that  men  pray  every  where,  lifting  up 
*•  holy  hands  without  wrath  and  doubting.  Continue  in  prayer 
"  and  watch  in  the  lame,  with  thankfgiving,  and  whatever  ye 
"  do  in  word  or  deed,  do  all  in  the  name  of  the  Lord  Jefus, 
*'  giving  tlianks  unto  Cod  and  the  Father  by  him  ;  continue 
••  inltaatjn  prayer,  praying  always  with  all  prayer   and  fup- 


C56] 

**  pKcation  in  the  fpirit,  and  watching  thereunto  with  all  perfe- 
"*'  verance,  and  fupplication  for  all  faints  ;  pray  v;ithout  cea- 
**  fing,  in  every  thing  give  thanks,  for  this  is  the  will  of  God 
■*•  in  Chrift  Jefus  concerning  you.'*  To  this  tide  of  revelation, 
many  ftreams  will  be  added  in  the  fequel  which  I  hope  will 
bear  down  all  oppofition  to  this  do<ftrine. 

If  it  be  the  duty  cf  chriftians  to  pray  every  where  proper 
and  convenient,  to  continue  in  prayer,  be  inftant  tlierein,  and 
to  pray  always  with  all  prayer,  and  that  without  ceafing,  thefe 
things  clearly  fhow,  that  at  all  times  we  ihould  poflefs  a  pray« 
ing  frame  of  heart,  and  be  ready  on  all  fit  occafions  to  perform 
devotional  fervice.  Then  it  evidently  follows  that  they  ought 
to  worftiip  God  in  their  families. 

Thirdly,  families  are  the  fubje^s  of  many  mercies,  guilty  of 
many  fms,  and  have  innumemerable  wants  ;  hence  it  is  obliga- 
tory upon  them  to  acknowledge  the  favours  of  heaven  in  the 
moft  grateful  praifes,  mourn  over  and  confefe  their  fins,  and  in 
all  humility  and  earneftnefs  implore  the  fupply  of  their  neceffi- 
ties.  Reafon  and  the  common  feelings  of  mankind  didate 
thefe  matters.  And  all  heads  of  families  who  live  under  the 
lighc  of  divine  revelation,  under  proper  gofpel  inftrudion,  and 
yet  habitually  neglefl  this  important  branch  of  religion,  they 
live  under  the  condemnation  of  their  own  judgments,  and  the 
frequent  reproaches  of  their  conlciences.  Well  might  God 
by  the  Prophet  Ifaiah,  exclaim  againft  a  wicked  and  prayerlefs 
people  faying,  "  Hear,  O  !  Heavens,  and  give  ear,  O  !  Earth, 
<*  for  the  Lord  hath  fpoken,  I  have  nourifiied  and  brought  up 
*'  children,  and  they  have  rebelled  againft  me.  The  Ox  know- 
«  eth  his  owner  and  the  Afs  his  maflers  Crib,  but  Ifrael  doth 
*«  not  knovr,  my  people  do  not  ccnfider." 

Fourthly,  heads  of  families  are  commanded  to  teach  their 
H 


lS7l 

fltliildren  to  pray,  to  bring  them  up  in  the  nurture  and  admo- 
:  aition  of  the  Lord,  to  inftrudl  them  In  the  fear  of  God  and  te 
train  them  up  in  the  way  wherein  they  fhould  go.  Therefore 
they  Hiuft  furely  pray  with  and  for  them.  It  is  the  duty  of 
families  to  lock  to  Heaven,  that  all  the  good  things  of  provi- 
dence  may  be  fan<5liPcd  to  them,  and  prayer  is  the  fpecial  a^. 
pointment  of  heaven  for  this  purpofe.  Kufbands  and  wives  are 
enjoined  to  dwell  together  as  heirs  of  the  grace  of  life,  **  That 
«*  their  prayers  may  not  be  hindered."  This  fully  proves  that 
they  are  to  pray  together.  No  man  omits  this  duty  for  con- 
fcience  fake>, 

The  fcripture  faints  were  fhinin^  examples  of  this  devotional 
fervice  boih  in  the  Old  Teftament  and  in  the  New.     We  read 
that  Abraham,  the  father  of  the  faithful,  built  an  Altar  at 
Shechem,  and  v  hen  he  removed  to  Bethel,  he  built   another 
there,  and  called  upon  the  name  of  the  Lord.     And  this  was 
done  with  his  family.     He  there  worfliipped  God  with  hb 
houfehold.     His  pious   care  of  the  religious  interefts   of  hit 
family  is  fpoken  of  in  tha  higheft   terms  of  recommendation^ 
"  I  know  him,  faith  the  Lord,  that  he  will  command  his  chU- 
"  dren,  and  his  houfehold  after  him,  and  they   fhall  keep  the 
*<  way  of  the  Lord."     What   is  it  to  keep  die  way  of  th^ 
Lord  ?  It  is  walking  with  him  in  the  praflice  of  every  duty, 
For  families  to  keep  his  ways,  muft  intend  the  faithful  main- 
tenance of  religion  in  them,  and  this  cannot  be  done,   without 
family  devotion  and  prayer.     Ifaac  and  Jacob,  had    their   ref- 
peftive  altars,  at  which  they  worfliipped  with  tlieir   families.— 
Jolhua  in  our  text,  is  a  diftinguifhing  example,  v/hofe  rcfolution 
was,  that  tho'  all  Ifraelfhould depart  from  the  adoration  of  God, 
yet  he  and  his  houfe  would  ferve  the  Lord. — David  is  a  re. 
niarkable  inftance  to  our  purpofe  ;  he  had  brought  the  Ark  to 
its  place,  and  fpent  the  day  in  public  homage,  tlien  he  returned 
home,  "  To  blefs  his  houfehold."     This  can  admit    of  no 
other  conllruftion,  only  to  pray  and  worfliip  with  his   fjimilj. 


—.'Queen  Elllier  and  her  maidens,  "  Failed  and  prayed  tc- 
«  getlaer." — Job  continually  oifered  up  faciifices  with,  or  ac- 
roruingto  the  number  of  his  children.— Daniel  went  into  his 
houfe,  *•  And  kneeled  upon  his  knees  tJ.rcs  times  a  day  and 
«  prayed  and  gave  thanks  to  his  God,  as  he  did  aforetime."-— 
Cornelius  feared  the  Lord  with  all  his  houfe,  &  he  prayed  in  the 
fame.— But  above  all  examples  to  inforce  this  duty,  the  con- 
duit of  our  precious  Saviour,  holds  a  pre-eminent  rank.  His 
difciples  were  his  family,  and  we  often  find  him  praying  with 
them> 

Now  a  duty  thus  enjoined  by  reafon  and  revelation,  and  by 
(the  examples  of  Godly  men,  cannot  be  negledted,  but  at  the 
(Certain  difpleafure  of  the  moft  High.  "  God  will  p  our  out 
**  his  fury  upon  the  families,  that  call  not  en  his  name.'* 
Let  prayerlefs  families  hear  this  threatening,  tremble,  repent 
and  vefovm. 

I  proceed- 
Secondly,  to  diredl  yom-  attention  to  the  confequences  of 
performing  or  negle(5ling  this  fervice.  The  bleffed  confequen- 
ces and  great  benefits  flowing  from  the  fincere  and  confcienci- 
ous  performance  of  this  family  fervice,  can  now  only  be  hinted 
at,  and  the  enlargement  left  to  the  contemplations  of  your  own 
minds.  It  is  beneficial  in  tvzry  point  of  view.  It  tends  to 
promote  the  temporal  intereft  of  families,  to  reftrain  from  vice 
and  extravagance,  to  encourage  induftry,  frugality,  fobriety, 
and  to  excite  integrity  prudence  and  good  order. — It  promotes 
the  moral  virtues,  affeflion  between  parents  and  children, 
prevents  innumerable  broils  and  much  unhapplnefs,  it  calms 
the  tumultuous  paffions,  creates  compofure  of  mind,  and  ftieds 
abroad  through  the  houfe,  peace,  harmony  and  tranquility 

It  will  ftrengthen  in  reftraining  teoiptations  to  diOioneily; 


Jdleners  and  excefs,  willencreafe  humanity,  tendernefs,  charity 
and  every  virtue.  With  refped  to  all  the  parts  of  a  family  the 
advantages  of  focial  worlhip  are  exceeding  great,  to  hufbands;> 
wives,  children  and  other  domeftics.  .VVhereisno  fear  of  God, 
there  can  be  ho  happinefs. 

A  fpecial  benefit  of  family  prayer,  is  its  tendency  to  revive 
and  promote  vital  and  pradlical  religion.  Families  are  the 
fountains  of  all  other  focieties,  of  congregations,  towns  and 
nations.  Of  what  infinite  importance  is  it  then  to  the  interefts 
of  piety  In  the  world,  that  religion  fhould  be  cultivated  and 
pradtifed  in  them  ?  If  neglefled  here,  it  mul]  vanilh  from  the 
earth.  Therefore,  for  God's  fake,  for  the  fake  of  religion,  for 
the  fake  of  the  happinefs  of  mankind,  as  we  value  the  falvation 
of  our  families  and  our  own  fouls,  let  us  attend  to  the 
morning  and  evening  facrifice,  to  the  daily  offering  of  prayer 
andthankfgiving. 

An  eminent  benefit  of  this  domeftic  worfliip,  is  its  tendency 
to  form  our  families  for  the  better  under/landing,  and  impro- 
ving the  public  or  congregational  exercifcs  of  religion.  They 
will  hereby  be  led  to  reverence  and  fandtify  the  fabbath,  to 
conda(5t  with  decency  and  gravity  in  the  houfe  of  God,  to 
give  a  ferious  attention  to  the  preaching  of  the  vvrrd,  and  thus 
divine  fervice  is  likely  to  become  ufeful  to  them.  It  has  been 
often  remarked  that  the  children  of  praying  families  behave 
better  in  church  than  others.  It  is  well  obferved  by  a  certain 
author,  "  That  a  holy  well  governed  family,  is  a  preparative 
«  for  a  holy  and  well  governed  church."  Family  worlhip,  is 
like  the  prophet's  «'  Calling  fait  into  the  fountain,"  it  fweetens 
all  the  ftreams,  and  renders  them  falutary  and  ufeful. 

A  compofed  attention  to  daily  prayer,  will  greatly  tend  to 
imprefs  a  fenfe  of  God  ajid  divine  things  upon  the  foul,  to  raife 
-In  the  mind  high  and  exalted  thoughts  of  the  glorious  peifec- 


[6o] 

tions  and  excellencies  of  the  great  Supreme,  and  to  have  an 
influence  upon  the  whole  of  our  daily  walk  and  converfation. 
When  we  begin  the  day  with  God,  there  is  ground  to  hope 
we  will  "  Be  in  his  fear  all  the  day  long."  Thus  I  have 
briefly  ftated  before  you  fome  of  the  benefits  flowing  from  the 
Godly  praftice  of  family  worftiip.  It  is  beneficial  for  our  tem- 
poral and  fpiritual  intereft,  for  this  world  and  the  next,  for  time- 
and  eternity.  It  is  profitable  to  our  own  fouls,  to  the  fouI^s  of 
our  Eimilies,  and  the  church  of  Chrift.  Now  a  duty  of  fuch 
high  confequence  mull  furely  be  incumbent  upon  all  govern- 
ors of  houfeholds. 

But  let  us  alfo  confiderfor  a  moment,  the  unhappy  con- 
K'Ciuences  of  negiedtin^  this  divine  fervice. 

They  are  iurely  without  the  fpecial  favour  of  God  in  this 
life.  They  can  hope  for  no  bleilings  from  heaven,  feeing  they 
defire  them  not.  Their  ftate  may  be  declared  in  the  language 
of  Bildad  the  Shuhif,  '*  Surely  fuch  are  the  dwellings 
"of  the  wicked,  and  this  is  the  place  of  him  that  knoweth  not 
"  God." — If  God  be  not  worlhipped  in  a  houfe,  there  is  dan- 
ger  of  its  becoming  the  refidence  of  Satan.  Vice  and  iniquity, 
fecurity  and  fin  will  probably  prevail  in  it.  The  common 
mercies  tliey  enjoy,  frequently  prove  a  fnare,  and  are  often  given 
them  in  a  way  cf  judgment,  and  contribute  to  the  hardening 
of  their  hearts,  and  the  blinding  their  eyes. — Children  are 
trained  up  without  religious  inllrudtion,  withoutthe  knowledge, 
reverence  and  fear  of  God. 

What  will  be  the  deplorable  condition  of  fuch  families,  when 
they  fhall  have  entered  into  eternity,  pafTed trial  before  the  grand 
tribunal,  and  their  eternal  defliny  irreverfably  fixed  i  Will  not 
pvayerlefs  parents  curfe  the  day  they  were  confiituted  heads  of 
houfeholds  !*  Will  not  children  curfe  the  parents  who  had  been 


C6il 

the  intlmments  of  tlieir  cxiftence  ?  Thus  they  fliall  fink  down  un- 
der the  preffiire  of  Almighty  wrath,  dwell  in  devouring  flames, 
blafpheming  God  and  curfmg  one  another  through»>.ut  the 
tinwafting  ages  of  eternity.  Hear  tliis  ail  ye  negleders  of 
God  and  your  duty.  When  his  wrath  is  kindled  but  a  little, 
ye  ftiall  perifli  from  the  way.  What  will  you  do  when  his 
fury  fliall  be  poured  out  upon  you  to  the  uttermoft  ?  At  hi» 
prefence  the  hills  fall  down,  and  before  him  the  rocks  are  mel- 
ted away.  Who  then  can  fuftain  the  ftorms  of  his  wrath  ? 
"  1  will  cut  off  them  that  turned  from  the  Lord,  and  thofe 
**  that  have  not  fought  the  Lord,  nor  enquired  after  him, 
"  The  wicked  fay,  what  is  the  Almighty  that  we  fhould  ferve 
**  him,  and  what  profit  ftiall  we  have,  if  we  pray  unto  him, 
**  Thou  haft  not  called  upon  me,  O  !  Jacob,  thou  haft  been 
"  weary  of  me,  O  !  Ifrael,  but  thou  haft  made  me  to  ferve  with 
**  thy  fins,  thou  haft  wearied  me  with  thine  iniquities.'* 

Let  us  relinquifh  the  gloomy  ideas  refpedling  the  unhappy 
houfes  where  the  voice  of  prayer  is  not  heard.  And  O  !  that 
all  heads  of  families  would  immediately  adopt  the  refolution 
of  the  Pfalmift  and  fay,  *' My  voice  flialt  thou  hear  in  the 
"  morning,  O  !  Lord,  in  the  morning  will  I  direft  my  prayer 
*'  to  thee,  and  will  look  up."  Or  the  determination  of  Jofhuap 
that  aged  general,  who,  if  his  whole  hoft  (hould  depart,  would 
iland  lingular  and  alone  for  God  ;  ♦«  Eut  as  for  me  and  my 
"  houfe  we  will  ferve  the  Lord." 

Two  addrtfies  to  two  different  heads  of  families  fhall  clofe 
this  difcourfe. 

Firft,  re  thcfe  v.'ho  pradliic  this  duty,  Thofe  of  you  whe 
are  con/ciencious  and  faithful  in  this  precious  fervice,  I  cordi- 
ally congratulate  you,  that  God  has  difpofed  your  hearts  to  a 
due  attention  to  the  fame.     Praife  the  Lord  for  all  his  favours 


[62  3 

and  grace.     Every  plefCng  and  every  good  and  perfeft  gift 
comes  down  from  above,  therefore   let  your  hearts  be   filled 
with  gratitude  to  God  who  hath  thus  formed  your  judgement? 
iind  difpofed  your  minds  to  this  exalted  and  holy  duty, — Plead 
carneftly  for  an  incre&fe  of  grace  to  be  more  fervent  and  di- 
ligent.    Think  not  you  have  performed  the   whole  fervice» 
when  you  have  bowed  the  knee,  and  pronounced  the  round  of 
praying  words,  but  be  careful  that  your  addrefles  arife  from  a 
fenfibility  of  heart  and  from  a  feeling  of  foul.     If  your  family 
devotions  are  a  dull  formality,  what  can  be  expeded  from  the 
reft  ?  They  kneel,  they  hear,  they  rife,  and  are  ftill   the  fame. 
Not  a  devout  fentiment  of  prayer  or   thankfulnefs,  confeffion 
offinorpraile  have  been   awakened  in  their  minds.     Why? 
Becaufe  nofuch  thing  was  in  your  own.     If  you  would  have 
your  families    devout,    be   devout  yourfelves.     If  you  wifb 
them  to  feel  love,  humiliation,  and  gratitude,  feel  thefe  graces 
in  your  own  fouls.     A  feeling   heart  will  caufe  feeling   lips, 
thefe  will  create  a  devotional   fpirit   all   around.     When  you 
have  performed  your  beft  prayers,  beware  of  a  dependence  on 
them.     Guard  againft  felfrighteoufnels.     Subftitute  them  not 
in  the  room  of  Chrift.     But  when  you   have   done  your  beft, 
flill  feel  and  acknowledge  yourfelves  unprofitable  fervants. — 
"  The  end  of  all  things  is  at  hand,  be  ye   therefore  fober   and 
*'  and  watch  unto  prayer." — Let  not  your  prayers  be  long  and 
tedious,  but  weighty,    feeling  and  folemn.     Mumble  not  over 
your  family  prayers  in  a  low  and  indiftin(5t  voice,  like  a  popifh 
/later  nojier,  but  confider   yourfelves    leading   the  devotion   of 
others.,  and  raife  your  voices  to  a   decent  pitch   that  all  may 
hear.     Remember   our  Lord's   declaration,  '♦  Where  two  or 
*•  three   are  gathered  together  in  my  name,  there  am  I  in  the 
*•  rnxdH  of  them,  to  blefs  them."^ 

A  fecond  addrefs  mull  be  directed  to  thofe  heads  of  families 
who  have  hitherto  omitted  this  duty.  This  (hall  be  (hoit. 
Vain  are  the  words  of  man.     They  are  as  ftrawscaft  againft  * 


C633 

brazen  wali,~which  can  be  of  no  avail  unlefs  accompanied  by 
the  Almighty  power  of  God.  "  A  Paul  may  plant  and  an 
<*Apollos  water,  but  it  is  God  who  muft  give  the  incveafe." 
My  dear  fellow  mortals,  I  know  you  cannot  deny  the 
obligation  of  the  duly,  you  cannot  by  all  the  exertion  of  geni- 
us offer  any  excufe  approbated  by  your  own  minds  and  fatisfy- 
ing  to  your  own  confcieftces.  The  advantages  of  this  homage, 
and  the  dangers  ofnegleding  it  have  been  dated  before  you  ; 
I  fhall  bring  forward  no  more  encouragements,  nor  terrors 
upon  the  fubjedl.  The  whole  matter  is  left  with  God  and  your 
©wn  fouls,  the  blood  of  which  I  pray  may  not  be  found  in  my 
fkirts.  Yet  I  cannot  refrain  from  recommending  to  your  fe- 
rious  confideration  our  text  with  its  connexion,  "  If  it  feem 
««  evil  to  you  to  ferve  the  Lord,  after  all  the  reafons  and  in- 
<»  ducements  laid  before  you,  chufe  this  day  whom  you  will 
**  ferve,  but  as  for  me  and  my  houfe,  we  will  ferve  the  Lord." 
Bear  in  mind  the  words  of  the  Prophet.  "  If  God  be  God, 
«  follow  bim,  but  if  Eaai  be  God  then  follow  him." 


J,  1 1  I  ■iiipMllllMMBMMWMMMMMMMMWMMWiMrtiWi 


SERMON    V, 


The  Gnat  Importance  of  FawJy  GovcrnmtnL 


Sam.  iii.  13.  for  I  lave  told  him,  that  I 'will  juig^  Its  houfe 
forever',  for  i.he  iniquity  fwhich  he  knorueth,  becaufe  his  Jons  made 
thtmjelves  vile,  and  he  rejlrained  them  not, 

WERE  I  afked  ,  what  is  the  greateft  bleffing  or  the  greateft 
curfe  to  mankind  ?   My  anfwer  would  be,  the  proper  or  impro- 
per government  of  families.     Where  families  are  wifely  and 
fkilfully  governed,  it  is  a  fuperior  bleffing  to  the  world.     It 
caufes  heavenly  devv's  to    defcesd  hke  rain  upon   the  mown 
grafs.     Celeftial  fa  vours  are  fliowcred  down  upon  governors 
and  governed  ;  the    love  and  promifes  of  God  will  dwell  in 
that  houfe.     And  it  is  blefTed  individuals,  that  form  a  blefTed 
church,  town  or  common  wealth.    As  the  well   government 
of  families  tends  to  the  profperity  and  happinefs  of  the  world, 
fo  the  reverfe  is  the  moft  deadly  curfe.     A  hoft  of  the  evils 
which  infeR  the  human  race  derive  their  origin   from  the  de- 

rangement,  ill-government  and  mifma  nagement,  of  famiUes, 


Thefff  become  fchools  of  Satan,  where  ignorance,  brutininefs, 
fenfuality  anJ  every  vice  prevail.  Here  envy,  ftrife,  contcn* 
tion,  pride,  covetoufnefs,  revenge,  with  all  the  abominations, 
which  have  contaminated  human  nature,  continually  refide. 
From  the  wickednefs  of  families,  the  wickednefs  of  fociety  both 
in  church  and  (late  proceeds.  How  important  and  ncceffary  a 
Work  is  it,  to  cal  fait  into  thefe  corrupted  fountains  ?  If  thefe 
fources  of  evil  coi^ld  be  purified,  and  the  vicioufnefs  of  families 
cured,  it  would  prevent  many  of  the  calami  ies  of  the  earth. 
Multitudes  of  the  judgments  which  fall  upon  the  world  are 
cauf.dby  the  ill  government  of  hjufeholds.  Of  which  we 
have  ail  a*vfal  ia^laace  in  the  radaacholy  ilory  before  us. 

'Eli  feems  upon  the  v/hole  f^  hive  been  a  man  of  fome  de« 
gree  of  piety,  but  vv*as  grofsiy  dericient  acd  llnful  in  one  pointy 
tf»  wit,  in  the  government  of  his  family.     And   his  evil  con- 
duct here,  brought  the  judgement  ff  God   upon   hirafelfand 
his  po'.lerity.     Hence  th^  Lnrd  appears  in  vidon   to  young 
Samuel,  and  makes  knowa  to  him  the  things  that  were  quick. 
ly  to  cometopafs,  refpefting  Ifrael  in  general  and  the  family' 
of  Eli  in  particular.     "  Behold,  faith  the  Lord,   I  will   do  a 
•«  thingin  Ifrael,  at  which  b  v.h  the  ears  of  every   one   that 
<'  heareth  it  ftull  tingle."     This   tremendous  judgement    we 
have  uponrecord  in  the  next  chapter,  when  the  army  of  Ifrae) 
was  defeated  by  the  Philiftines,   and  the  Ark  of  Gcd  taken. 
"But  all  the  remaining  part  of  the  vifion  Is  againfi;   Eli  and  his 
houfe.     From  this  (s>ur  text  is  taken.     "  For  I  have  told  him, 
"that  I  will  judge  his  houfe  forever,  for  the  iniquity  v.hich  he 
*♦  knoweth,  becaufe  his  fons  made  themfelves  vile,  and  he  re- 
.*'  ftrained  them  not."     This  is   the   denunciation  of  heaven 
againft  this  wicked  and  ungoverned  family.     The  Lord  had 
heretofore  informed  him   by  a   prophet,  and   pre  admoniffiBd 
him  of  the  privileges,  favours  and  honors  which  he  enjoyed,  of 
the  bafe  condndl  of  his  children,  his  indulgence  ::ud  allowance 


[661 

•of  rhem  In  their  iniquitous  courfes,  and  that  the  juft  puniflimenC 
of  divine  vengeance  (hould  be  inflicted  upon  him  and  them.   Hi 
was  not  punilhed  without  du<j  warning,  and  he  had  time  giveit 
for  repentance  and  reformation.    God  had  faid  to  him  by  th«f 
prophett  "  Wher  for«  kick   ye  at  my  facrifice,  and   at  my 
"  offering,  which  I  have  commanded  in  my  habitation,  and 
«  honored  thy  fo-is  above  me.     Behold  the  d^y  is  come  that 
«  I  will  cut  ofipthy  arm  and  the  arm  of  thy  fathers  hou^e,  and 
«  there  (hall  not  be  an'old  man  in  thy  houfe  forever,  and  thd 
<«  man  of  thine,  whom  I  flrill  not  cut  off  from  my  altar,  Ihail 
«  be  to  confurae  thine  eyes,  and  to   grieve  thy  heart,  and  all 
"  the  encreafe  of  thy  houfe  Ih  ill  die  in  the  flower  of  their  age.'* 
Thus  he  wasprevioufly  and  fully  acquainted  with  his  fins  for 
-which  he  was  to  fuffer.     He  knew  that  he  had  not  governed 
his  family,  according  to  reafon,  nor  according  to  the  power  in 
his  hands,  nor  agreeably  to  the  commandments  of  God.  There- 
fore it  was  determined,  that  he  fliould  be   made  a   public  ex- 
ample to  all  future  generations,  that  rulers  of  families  might 
fear  and  tremble,  and  avoid  his  unhappy  condu^. 

But  here  enquiry  nlay  arile,  did  not  Eli  govern  his  family  ? 
Did  he  not  reprove  his  fons  for  their  ill  behaviour  ?  And  what 
jnore  could  be  required  ?  It  is  true  he  rebuked  his  fons,  but  it 
was  in  a  manner  altogether  unbecoming  a  parent  veiled  with 
his  authoiity.     He  treated  his  wicked  children,  as  many  care- 
lefs  heads  of  families  in  our  day  treat  thfeirs.    Perhaps  they  fay 
to  their  children  guilty  of  the  blackeft  crime,    '*  Thefe  things 
that  ye  do,  my  children  are  not  right,  they  arenot  of  good  re- 
port therefore  be  advifedto  refrain.'*  What  fort  of  reproofs  did 
Eli  adminifter,  when  his  fons  had  been  guilty  of  fuch  attrocious 
abominations,  that  decency  prohibits  the  repetition.     He  fpoke 
In  foft  and  timid  language  "  Why  do  ye  fuch  things  ?  For 
"  I  hear  of  your   evil   doings  by  all  the  people.     Nay,  my 
*^fons,  fov  it  is  no  jgood  repw r,tha$  I  hear  j  ye  makt  the  Lord's 


t67i 

<'  people  to  tranfgrefs.'*     Obfervethe  tendernefb  ard  lenity  o/ 
every  word,  as  tho'  he  fe  ared  and  reverenced  his  children,  ra. 
ther  than  they  him.     Some  may  be  ready  to  fay,  vhat  could 
he  have  done  more  ?  They  were   arrived  to  the   ajee  of  men, 
and  pad  that  corredlion  which  might  be   proper  for  children. 
The  anfwer  in  this   cafe  (hall  be  a  reference  to  God   h"mfe1f. 
He  is  an  infinitely  fit  and  wife  judge,   and  his  judgewient  was 
quite  otherwile.     It  appears  exceedingly    probable,  from  Eli'r 
temper  and  charafler,  that  when  they  were  children,   he  vas 
iinfuUy  carelefs  and  indulgent,  and  did  not  even  then  inftiuft, 
corredl  and  govern  them  as  he   ought.     But  God  is  not   dif- 
pleafeil,  becaufe  he  reproved  them,  but  becaufe  he  did  not  re- 
buke them  fharply,  and  exert  his   authority  in  retraining  or 
punifhing  them  according  to  their  deferts.     "  His  fons    made 
«'  themfelves  vile,  and  he  reftrained  them  not."  It  is  more  than 
probable  had  th&y  been  ruled  by  a  proper   difcipline,  when 
young,  and  not  been  allowed  in  an  excefiive  licenfe  or  left  to 
their  own  heads,  when  they  became  men,  they  would  not  have 
afled  the  flagidous  part  they  did.     Attend  to  the  declarations 
of  heaven,  God  will  pour  out  his  judgments,  becaufe  they  were 
not  now  reftrained,  even  in  their   ftate  of  manhood.     Eli  had 
it  in  his  power  as  a  father,  as  an  ecclefiaftical  and  civil  officer, 
if  he  could  not  reclaim  them,  to  have  depofed  them  from  the 
priefthood,  banifhed  them  from  his  family,  or  to  have  executed 
upon  them  the  laws  of  the  land  ;  to  have  brought  them  before 
the  elders  of  the  city,  i;ud  there  accufed  them  of  their  crimes, 
difobedience  and  rebellion,- and  they  would  have  been  floned  to 
death,  and  thus  he  would  have  averted  evil  from   his  houfe, 
and  the  bleffing  of  God  wouli  ftill  have  attended  liiin  and  his 
family,  and  it  might  have   fafpended  the  awful  judgments 
which  fell  on  the  nation.     But  he  granted  them  all  indulgence 
in  their  childhood,  and  reftrain>ed'thcm  not  when  they  grew  up, 
therefore  for  this  iniquity  will  the  l.ord  "Judge  his  houfe  for- 
«'  ever."     O  I  how  dreadful  a  cu.rfe  *s  this,  to  be  infliaed,  not 


1^1 

Cnly  upon  himfelf,  but  Ukewife  upon  his  unhappy  potlcnty 
continually  ?  Should  not  this  alarnj  ths  attention  of  all  heads 
of  families,  left  being  defeclive  in  point  of  government,  we 
Cioald  procure  the  angry  r^fentments  of  heaven,  not  merely  to 
ourfelves,  but  alfo  to  our  miferable  oiFspring.  This  was  evident- 
ly Eli's  unhappy  cafe,  that  God  was  incen  ed  against  him  for 
not  governing  his  houfe  with  that  holy  difcipltne  which  was  his 
duiy.  This  eafy  man  v.'hen  his  children  ofFonded,  ieems  to 
have  taken  no  notice  thereof  ;  when  their  heinous  condu(fl  was 
fach,  that  they  ought  to  have  been  expelled  from  his  family 
or  put  to  death,  all  he  faid  to  thefe  mifcreants,  who  were  the 
vileft  of  the  vile,  was,  «•'  Nay,  my  fons,  this  is  .no  good  report 
«  that  1  hear."  And  perhaps,  he  would  not  have  faid  fo  much 
as  this,  only  that  the  people  kept  dunning  in  his  ears  the  enor- 
mous v;ickednefs  of  his  fons.  Wherefore,  my  brethren,  let  us 
all  be  folemnly  exhorted  from  this  melancholy  example  to 
govern  our  houfeholds  according  to  reafon  and  the  word  of 
God. 

In  order  to  the  v/ell  governing  of  any  family,  three  thin?^s  ap. 
pear  to  be  abfolutely  necefTary ;  authority,  wifdom  and  religion. 
Thofe  who  have  entered  into  the  office  of  governors  of  fam- 
ilies, v/hether  they  have  undertaken  it  from  rational  or  paf- 
fi  )nate  motives,  their  duty  now,  is  to  feek  after  and  cultivate 
thofe  qualifications,  which  may  enable  them  to  fill  their  office 
■ff.'iih  propriety  and  ufcfulnefs. 

Firft,  thofe  who  are  governors,  let  them  maint-.in  a  ju(r, 
tender  and  dignified  authority  in  their  houi\-:i.  This  v.-as 
JEli's  fn,  he  had  a  family,  but  no  authority  die; -in.  Where 
there  is  a  deflitution  of  this,  you  -vill  be  lightly  tllocmed  by 
thofe  whom  you  ought  to  rule.  When  your  author?  y  is  lofl 
you  poflefs  no  longer  the  power  of  government,  if  you  d-fire 
the  fmiles  and  bleffings  of  heaven  upon  yourlL^ves  and  famii 
Iks,  endeavour  to  ksep,  maiutiin  and  fupporc  a  ^ .  op^r  author:. 


[69  3 

ty  in  them.     Let  your  houfehold  knCMT  your  aothorlty  is  net 
an  affiimed  power,  but  that  it  arifes  from  the  nature  and  rela-- 
tion  of  things,  that  it  is  an  ordin.ince  of  God,  and   he   is  the 
God  of  order  and  not  of  cnnfalion,  and  therefore   it  is   ne-- 
ccfTary,   that  order  and  decency  fhould  be   prefer vfd  in  the 
whole  houfe,  and  that  every  one  (hould  know  his   place   and 
cheerfully  perform  his  duty.     At  fi:  feafons  pi  tv  and  recrea- 
tion is  as  neceffiry  for  chiUren,  as  care,  indu;lry,  fobriety  and 
attention  in  more  advanced  life.     The  fuperintendence  of  the 
parent  is  only  to  fee  th^t  propriety  be  refpeft.^d  in  all   theft 
matters.     When  it  is  expedient  to  manifeft  your  authority  t» 
vour  children  and  oher  domedics,  let  them  know  as  far   a» 
you  are  capable,  that  you  are  influenced  by  reafon,  and    from 
obedience  to  God.     Nothiag  can  better  fupport  your  authority 
than  a  due  obfervance  of  this  rule.     The  more  carefully    you 
ate  ffoverned  by  reafon  and  the   fear  of  God  yourfelves,  the 
greater  will  be  your  influence  over  thofe  entrufted  to  your  in- 
fpetSlion.     Guard  againft  that  too  xen-rU  weakaefs  of  our 
nature,  a  burfting  forth  of  intern peratepaflions,  and  indifcreet 
words  before  your  children.     Nothing  has  a  greater  temlency 
to  depreciate    our   au  hority  than  this.     Children    begin    to 
reafon,  foonerthan  we  are  often  apt  to  imagine,  and  they  be. 
holding  us  tranfgretllng  reafon  by  foolifh  paffion,   it  not  only 
teaches  them  to  be  paffionate  and  irrational,   but  too  often 
brings  upon  ourfelves  a  redudion  of  our  power.     And  it  is  a 
hurr.iliatlng  circum dance  to  a  parent,  when  he  muft  a(k    par- 
<3on  of  his  child.     This  d  es  not  appear  to  be  the  feeble  fpiri- 
ted  Eli's  crime  ;  and  he    '  as  not  a  man  deltiute    of  paffions, 
for  the  laft  exertion  of  chem  has  always  been  produced  as  the 
hi-'heft  fymptom  of  his  religion,   that  when  he  heard  of  the 
capture  of  the  Ark  of     oJ,  his  paflions  of  a  pious  complexion 
arofe  fo  high,  that  he  fainted,  fell  backward  from  his  feat,  and 
the  fall  ended  his  days.— Wherefore  watch  over  your  paflions. 
They  are  like  the  waves  of  the  fea,ufeful  in  the  foul,  but  too 


[70] 

often  becr!re  like  fcolflerousvirds,  that  oveT^^helm  it  in  def. 
tru^Jtion.  W  heitfore  a  rational  and  moderate  courie  in  this  bu. 
ilnefs  lies  between  a  haughty  rigcur,  a  fupercilicus  frown,  and 
•a  dcnniretiirg  afpecft  on  the  cne  hand,  and  angry  heats, 
fond  iiitluljences,  and  eafy  weakntfs  on  the  other.  1  readily 
grant  it  is  difiiculc  for  our  corrupt  natures  to  maintain  at  all 
times  ihac  dignified  equanimity  of  foul,  which  reafon,  ccm- 
jnonlenfeand  the  holy  fcriptures  dired,  but  this  is  what  we 
always  ought  lo  be  aiming  at,  praying  for,  and  making  our 
polar  liar. 

Secondly,  would  we  wifii  for  orderly  and  well  governed 
.families,  wifdom  is  of  leading  importance.  Wildom  is  of  the 
«tmolt  mcm.ent  in  all  things  to  dire^S.  Hence  we  fiiould  la- 
bour for  prudence  and  fkilliuinefs  in  this  matter.  The  perfon 
who  undertakes  to  be  the  head  of  a  family,  uudertakes  to  go» 
vera  the  fame.  In  order  wifely  to  perform  cur  duty  herein 
-we  ought  to  acquaint  ourfelves  with  the  different  tempersand 
diipofition  of  thole  who  are  under  our  care,  not  to  treat  every 
one  juft  in  the  fame  way,  but  as  prudence  ard  difcretion  may 
(liie(5l  Some  are  more  intelligent,  and  fome  more  dull,fome 
jnore  forward  and  impertinent,  feme  backward  and  balhful  ; 
fome  of  tender,  and  clhers  of  {lubb(  rn  dii'pc  fition?.  Each  one 
in  various  refpeds  requires  a  different  treatment.  Some  are 
beft  managed  by  love,  and  "rentlenefs,  while  others  have  need 
•f  ftiarpnefs  and  feverity.  —  We  muft  alio  obferve  a  due  dif- 
tindion  between  different  faults,  and  proportion  our  rebukes 
and  reprehenfions  to  the  fame  ;  and  not  ad  according  to  the 
cuftom  of  too  many,  be  rigidly  fevere  for  a  fmall  offence,  and 
fcarcely  take  notice  of  one  which  ib  much  greater.  It  is  an 
affeding  maxim,  "  That  our  minds,  fpirits  and  tempers,  are 
"  n®t  always  at  our  right  hand."  There  is  a  family  jufticc 
which  ought  to  be  m.iintained,  as  well  as  public  juflice  in  the 
common  wealth.  And  when  an  equity  of  dii'penfation  incen- 
fures  is  not  kept  up,  family  government  fuffcrs  Injury  and  is 


er^ang'ered.  Let  us  be  careful  that  we  fhow  ourfelves  wife 
purents,  and  tl}at  Icve  hold?  the  dcininlonin  all  our  exercises 
o*  gnvemmerit.  Where  our  families  fee  that  thtir  good  is  our 
habirual  end,  they  wi:l  be  the  more  readily  induced  to  yield  a 
ready  obedience.  If  we  would  have  others  reverence  proprie* 
ty  and  good  order,  let  us  be  careful  to  refped  them  ourfelves. 
Is  he  fit  to  reftrain  orhers  from  paflion,  drunkenefs,  and  unfeera- 
ly  condudt,  who  cannot  reftrain  himielf  ?  Will  not  inferiors 
defpife  reproof  for  crimes,  of  which,  they  fee  the  fuperiors  no* 
torioufly  guilty  ? 

Thirdly,  would  you  maintain  a  right  and  chriftian  Govern- 
irienc  in  your  houfes,  religion  is  an  effential  requifite.  Mens 
asflioDs  generally  follow  the  prevailing  bent  of  their  difpofl- 
ticns.  If  we  are  governed  by  true  piety  ourfelves,  it  will  have 
a  mighty  influence  upon  the  good  order  of  thofe  under 
our  infpeflion.  Let  our  own  fouls  be  in  fubjedlion  t3 
God  and  JefusChrift,  and  (howa  more  fteady  obedience  to 
the  divine  precepts,  than  we  can  expe(5l  any  fliould  yield  to 
ours.  If  we  venture  to  difobey  Jehovah  whyfhould  others 
fear  to  diiibey  us?  Are  we  more  capable  of  punifhing  mif. 
conduift,  or  bountifully  rewarding  obedience  than  the  mod 
High  ?  Take  heed  then  that  the  honor  and  authority  of  God 
be  fupportea  in  your  families,  and  be  more  tender  in  your  re- 
bukes for  faults  againft  yourfelves,  than  thofe  which  are  againft 
the  Majefty  of  Heaven  and  Earth.  This  was  the  iniquity  of 
Eli,  that  his  children  greatly  difhonored  God,  and  he  retrain- 
ed them  not.  Let  us  be  earnefl  for  the  falvation  of  the  im. 
mortal  fouls  of  our  families,  and  be  more  careful  to  provide  for 
them,  an  in'uereft  in  heaven,  than  an  inheritance  upon  earth. 
Let  us  not  only  pray  v  iih  and  exhort  them,  but  alfo  teach 
them  to  pray.  Let  us  frequently  be  dropping  things  in  their 
prefcnce,  which  may  have  a  tendency  to  awaiten  their  atten- 
tion Lo  God,,  ihsir  fouls  and  eternity. 


r7*3 

I  know,  my  dear  brethren,  by  long  experience,  that  It  ts 
eader  to  preach  than  praftife.  A  man  can  with  facility  form 
an  excellent  eflay  in  his  fludy,  from  which  in  praflical  life 
his  deviations  are  numerous.  However  this  may  be,  it  is  uljc- 
ful  to  have  a  good  copy  before  us.  Tho'  we  may  never  be 
able  perfeiftly  to  imitate  the  mailers  line,  yet  it  may  be  of  the 
higheft  improvement  and  advantage  to  the  learner,  oftea  t© 
be  calling  his  eye  upon  it. 

I  fliiU  now  conclude  tins  dlfcourft  with  fome  motives  to 
Imprefs  the  obfervation  of  this  fubjeft  upon  every  head  of  a 
houfehold  that  we  may  be  all  induced  to  praillife  it  as  far  as 
in  our  power. 

If  there  were  a  proper  government  of  families  maintained 
what  bleflGngs  might  we  not  expedl  would  redound  from  it  to 
fociety,  to  church,  and  flate,  to  families  thcmfelves  and  the 
world  ?  Nature  itfelf  Ihould  deeply  engage  us  in  the  careful 
and  diligent  education  and  government  of  our  houfeholds. 
Tour  children  are  as  it  were  parts  of  yourfelves,  your  under- 
ftanding  and  feelings,  difpofe  you  to  love  and  provide  for  them 
as  yourfelves.     Can  you  then  be  negligent  of  their  greateft  con- 
cerns, their  ufefalnefs  and  comfort  in  this  world,  and  their 
felicity  in  the  next.     Can  you  bear  the  thought  of  manifefting 
to  your  children  mere  animal  affedion?  This  the  brutes  of  the 
.field  and  the  birds  of  the  air  exhibit  to  an  higher  degree  in  re* 
fpeA  to  their  oiFspring,  but  as  foonas  they  are  able  to  Ihift  for 
their  own  fuftenaace,  the  appearance  is,  they  are  remembered 
no  naore  !  Confider  my  brethren,  it  is  not  mere  animals  we 
have,  to  tame  and  govern,  but  to  educate  and  train  raiicnai 
and  immortal  beings  for  the  fervice  of  God,  and  the  happinefs 
of  fociety.     Nature  teaches  children  fome  things  widiout  our 
aiUftance,  but  the  Cod  of  Nature  ha:h  intruded  the  moil  ef- 

K 


fcntial  things  to  our  care.  It  is  gov'ertiment,  dilcIpHne,  an^. 
education,  that  forms  the  man.  If  we  only  inQ.ru*S  them  how- 
to  get  a  living  for  a  few  days  or  years  in  the  world,  and  they 
are  notlaught  the  knowledge  of  themfelves,  of  God  and  Jefus 
Chrift,  and  the  way  to  heaven,  can  they  feel  any  fentiments  of 
^gratitude  to  you  in  eternity  for  their  exiftence,  yea,  perhaps, 
they  will  rather  curfe  the  day  of  their  birth  forever.  It  is  in 
the  power  of  parents  to  do  their  families  the  greateft  kindnefs  or 
injury.  Aid  them  to  an  holy  acquaintance  with  God,  and  to  aa 
intereftin  the  precious  Saviour,  and  you  do  more  for  them  than 
if  you  made  them  prefidents  of  nations  or  kings  of  the  earth. 
If  you  only  inftrud  them  for  worldly  and  ungodly  purpofes, 
they  are  as  likely  to  perifii  as  if  ycu  had  fold  them  to  Satan. 
Many  in  ancient  times  facrificed  their  children  in  the  burning 
brafs  of  Moloch's  image,  what  do  they  better  in  modern  times, 
vho  neglect  the  religious  government,  and  rational  and  chrif- 
tian  education  of  their  children  ?  The  way  to  manage  and 
bring  up  our  offspring  for  God  and  happinefs,  and  the  way 
to  bring  them  up  for  deftrutflion  are  clearly  reprefented  unto 
us  in  the  oracles  of  truth.  When  we  indulge  them  in  licen- 
cious  courfes,"wink  at  their  vices,  teach  them  the  firfl  princi- 
ples of  gambling,  and  indulge  them  in  infernal  orgies,  and 
bachanalian  routs,  what  could  we  do  more  for  their  everlaftin;^;- 
ruin,  if  we  had  ftudied  their  deftru(5lion  ?  Can  it  be  probable  that 
fuch  children  will  be  found  in  heaven,  more  than  that  Hophni 
and  Phineas,  thole  two  vile  fons  of  Eli  are  there  ?  Let  us  be 
exhorted  to  take  warning  and  learn  every  one  to  govern  his 
own  houfe.  If  he  be  worfe  than  an  infidel  who  provides  not 
food  and  raiment  for  his  houfehold,  what  muft  the  monfter  be, 
who  allows  his  children  in  all  manner  of  wickednefs  ?  Nay,  it 
would  take  the  pencil  of  a  Seraph,  t®  draw  the  pidure  of  fuck 
awful,  inhuman,  and  bafbarous  parents.  I  entreat  you,  my 
dear  fellow  immortals,  by  the  mercies  of  God,  by  the  precious 
fouls  of  your  dear  children,  that  you  be  not  found  fuch  fathers 
as  Eli,  or  fuch  unnatural  monftert  as  deftrov  their  offspring-. 


1:74] 

Exert  the  authority  In  your  families  which  God  hath  invefte<3 
you  with,  reftrain  your  children  from  vice,  fet  before  them 
examples  of  piety  and  virtue,  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord,  fo  that  if  they  perifii,  ther  blood 
may  not  be  found  in  your  flclrts.  Let  the  counfcl  of  Solomon 
be  engraven  upon  every  parental  heart, «  Train  up  a  child  m 
«« the  way  he  fhould  go,  and  when  he  becomes  old»  he  will  not 
*'  depart  therefrom-." 


nmmmmmmmmmmmmmt  n  ii  i  '■TimjMJUMwwiim'iguaai.JuiJuiiw 


S  E  RMO  N    Vr, 


Some  Duties  of  Parents  lo  their  LiitU  Children- 


Ephe.  VL.  4.     And y;  fathers  provoke  Ttof  ycur  children  ti^arathf 
hut  Irinj^  them  up  in  the  nurture  and  admonition  of  the  Lord. 

RELIGION  isoffuch  a  nature,  that  it  extends  to  everj 
age  and  everj  character.  Not  only  does  It  command  the  at- 
tention of  the  mature  in  age,  but  younger  years  are  t©  be  dr- 
rcftedby  it.  A.nd  little  ones,  the  fweet  lambs  of  the  church, 
before  they  can  appear  to  izs  to  think,  or  reafon,  are  to  be  ta- 
ken into  its  guardianfhip.  O  !  how  precious  is  the  church  of 
Chrift  !  It  fpreadsits  wings  over  the  v/hole  body  of  the  faith- 
ful, but  in  the  foftefl  and  tendercft  manner  broods  the  young. 
A  great  trufl  is  conimirted  to  parents ;  every  infant,  thrown 
into  their  fond  embraces  by  heaven,  is  ever  attended  with  this 
pleafxng  commifllon,  "  Bring  up  this  babe,  and  nourifh  it  for 
*<  immortality  ;  you  feel  it  in  your  arms  a  precious  creature, 
«'  and  it  is  given  to  yoa  to  render  it  ufeful  in  the  v/orld  and 
J*  to  form  it  for  eternal  feWcitj,"    The  teider  charge  ib  folcmn, 


[76  3 

and  the  chrlftian  heart  glows  with  affeaionate  gratitude,  and 
fays,  "  Lord,  with  pleafure  I  undertake  the  bufmefs,  it  fhall  be 
mr  delight,  to  do  all  in  my  power  to  anfwer  the  gift,  and  ful- 
fil my  truft." 

Allow  me  here  to  make  one  remark  arifing  from  long  ex- 
perience and  much  obfervation.    That  a  people    accuftomcd 
to  hear  the  doflrines  of  grace,  to  be  taught  the  fivd  principles 
and  expetimental  views  and  exercifes  of  internal  and  vital  reli- 
gion, all  which  are  invifible  to  their  fellow  men,  they  will  bear 
m  this  refpefl,  the  mcft  clofe  and  fearching  preaching  ;  but 
when  the  vifible  parts  of  religion  and  external  duties  are  ex- 
plained and  inculcated,  none  more  grated  and  offended  tha» 
thefe.    Their  hearts  are  among  the  firft  to  pronounce  it  carnal 
and  legal  preaching.     Multitudes  in  all  our  congregations,  wifh 
their  minifters   to  dwell  more  upon  the  moral  duties,  and  vifi- 
ble virtues  cf  piety  than  they  generally  do.     This  has  its  fm« 
ifter  origin  in  two  motives ;  the  one  is,  that  in  this,  they   w-iU 
be  equal  to  their  neighbours  ;  and  in  the  other,  they  will  (land 
on  apparent  and  vifible  ground  in  certain  refpefts  fuperior  to 
many  Uazing  and  experimental  profeffors.    The  fubtilties,  and 
tortuous  windings  of  the  human  heart  are  exceeding  hard  t« 
unfold  ;  feme  are  all  for  invifible  exercifes,  and  for  experimen- 
tal  preaching,  and  others  for  moraltty,  and  the  exterior  duties 
of  religion.     Both   in   certain   refpecfts  are   right,   and  both 
wrong.     What   God  has  joined  together  ought   not  to  he 
put  afonder.    The  feparatipn  is  dangerous  and  ruinous.   The 
one  cannot  fecure  the  glory  of  God  and  the  happinefs  of  the 
creature  without  the  other.     No  internal  experiences,  be  they 
what   they  may      can    introduce    to    heaven,  without  the 
vifible  works  of  righteoufnefs,  v.'heve  there  is  time  for  their 
manifeftation  ;  and  no  outward  exhibitions  of  morality,  howe- 
ver fplended,  without  hoilnefs  cf  heart*  v;ill  ever  bring  the 
foul  to  the  fruition  of  God. 


till 

1  feaf  thefe  remarks,  however  juft  and  proper  in  themfelve?t 
are  eftraying  me  from  my  fubjed,  one  defign  of  which  is  to 
Ihow  that  the  nature  and  evidences  of  true  religion  confift 
inuch  in  the  faithful  performance  of  relative  duties.  And 
minifters  are  not  only  to  warn  againfl:  perfonal  and  relative, 
bttt  alfo  againft  every  inquity  which  is  a  tranfgreflion  of 
the  law  of  Chrift.  Let  minifters  ever  have  the  folemn 
charge  given  by  God  to  Ezekiel  upon  their  minds,  *«  O  ! 
"  Son  of  man,  I  have  fet  thee  a  watchman  unto  the  houfe 
"  of  Ifrael,  therefore  thou  ftialt  hear  the  woid  from  my  mouth, 
«  and  warn  them  from  me  ;  when  I  fay  unto  the  wicked,  O  I 
*'♦  wicked  man,  thou  (halt  furely  die  :  If  thou  doft  not  fpeak  to 
<*  warn  the  wicked  from  his  way,  that  wicked  man  fhall  die 
*'  in  his  iniquity,  but  his  blood  will  I  require  at  thy  hand  ; 
"  neverthelefs,  if  thou  warn  the  wicked  of  his  way  to  turn 
**  from  it ;  if  he  do  not  turn  from  his  way,  he  fhtU  die  in  his 
"  iniquity,  but:  thou  haft  delivered  thy  foul,"  O  !  that  God 
would  imprefi  thefc  fentiments  upon  my  heart,  and  that  I 
might  fee  them  engraven  upon  my  hands,  that  they  may  be 
ever  before  me,  while  I  treat  of  the  relative  and  moral  duties 
of  our  holy  religion. — One  of  thefe  duties  muft  engrofs  your 
attention  for  the  prefent.  The  words  of  our  text  evidently 
contain  a  comprehenfive  and  compleat  exhortation  to  parents, 
refpe^ing  the  education  of  their  offspring.  The  proper  and 
wife  edacalton  of  children,  in  all  the  extenfion  of  ufefulnefs, 
arifes  far  beyond  our  conception.  They  are  hereby  formed 
to  be  bleffings  in  this  world,  and  often  to  be  ftars  of  glory  in 
the  next.  The  evil  and  unhappy  confequences  of  omiflion  or 
negligence  in  this  bufmefs  are  beyond  the  powers  of  imagina- 
tion to  defcribe. 

The  divine  counfel  given,  is  addreflVd  to  parents  in  general, 
who  are  here  defignated  by  the  term  fathers.  Although  fa- 
thers are  only  exprefTed,  yet  undoubtedly  mothers  are  herein 
'r.cluded.     The  fuperior  parent  often  involves  the  inferior- 


[78] 

Perhaps  the  Holy  Spirit  felefted  the  viordfatherst  becaaife  It  Is 
probable  they  are  moft  apt  to  deviate  from,  and  negle<5t  the 
counfel  here  admlniftered.  The  matter  of  this  exhortatiojx 
wholly  refpeifls  the  education  of  children.  "  They  are  not  to 
**  provoke  their  children  to  wrath."  This  cannot  be  under- 
ftood  as  the  pradllce  of  fome  would  feem  to  expound  it,  that  pa- 
rents ought  by  no  means  to  do  thofe  things  which  may  di5= 
pleafe  their  children,  and  rather  than  their  .  children  (hould  be 
crofled  or  diffatisfied,  they  negled  their  duty.  When  ihey  do 
^vil  they  n^uft  not  be  chided,  and  when  guilty  of  mifchief,  they 
muft  not  be  correded.  The  apoftles  meaning  is  evidently 
this,  and  it  is  the  conftruflion  of  common  fenfe.  We  are  not 
•by  paffionate,  unreafonable,  morofe,  and  humorfome  com- 
jmands,  improperly  on  our  part,  to  irritate  their  tempers  or 
provoke  them  to  wrath.  We  ought  to  watch  againfl:  their  ill 
■  humours  as  well  as  againft  our  own. — "  But  bring  them  up 
*' in  the  nurture  and  admonition  of  the  Lord."  The  word 
vurture  fignifies  nourifiiment  in  its  utmoft  extent,  both  with  re- 
-gard  to  their  bodies  and  minds.  Nature  direifts  that  we  fhould 
'feed  and  cloath  their  bodies,  reafon  didiates  that  we  fhould  nou- 
rifli  and  inftrucl  their  minds,  and  the  holy  fcriptures  command 
that  we  fhould  furnifh  their  immortal  fouls  with  divine  know- 
ledge and  train  them  up  Ik  the  fear  of  God.  I'he  words,  "  Of 
the  Lordy^  ought  to  have  a  powerful  influence  upon  cliriftians 
'in  the  extenfive  circle  of  the  education  of  their  offspring,  both 
•in  refpedt  to  t'heir  minds  and  bodies,  and  in  regard  to  their 
moral,  c-ivil  and  religious  inftruftion.  The  word  ad^nonition 
inteudG  to  exprefs  the  counfel,  advice,  and  dire<5tio/i,  which  it 
tehoves  us  to  afford  tiiem,  in  all  the  relations  v.hich  they  do 
or  may  faftain  in  life,  Specially  in  regard  to  fpritual  duties  to- 
wards God  and  Jefus  Chrift  with  a  view  to  their  acquifition 
of  eternal  falvation.  This  is  not  merely  on  occaHonal  Lufinefs, 
fcut  ought  to  be  a  habitual  pradice  as  far  as  in  our  power,  con.. 
fiilent  with  otlier  duties  and  avocations,  that  we  give  our  chX- 


C79l 

trenail  fuitable  inAruiHon  for  time  and  eternity. — The  worj 
rendered  bring  «/>,  fignifies  to  ibftcr  ex  nourilli  them  up, 
and  intimates  that  rational  and  religious  nourifbinent  ought  to 
be  adminiftered  to  their  minds,  as  well  as  common  provifions 
to  their  bodies.  The  latter  (hall  not  be  much  attended  to,  be- 
ing a  satural  duty,  and  generally  well  obferved  and  in  fome 
dafes  perhaps  even  to  excefs,  but  the  former  (hall  employ  the 
few  obfervations  Uiat  will  be  made  on  the  fubje^, 

Flrft,  one  of  the  primary  duties  of  chrKlian  parents  is  openly 
to  acknowledge  Gods  right  unto  their  children,  early  dedica- 
ting them  by  faith  to  him  in  the  holy  ordinance  of  baptifm, 
boping  and  trufting  in  Chrili,  that  he  will  beftow  upon  them 
the  faving  blefllngs  of  the  covenant  of  grace.     Was  the  ordi- 
nance of  circumcifion  profitable  to  the  Jewi(h  church   in  every 
way  ?  So  alfo  is  baptifm  which  was  inftitutedin  the  room  there- 
of.    Hereby  they  are  initiated  into  the  vifible  church,  bi ought 
into  a  covenant  relation  with  God,  are  placed  under  the  blef- 
fings  granted  to   his  people,  and  are  by  parents,  under  the 
watch  of  the  church,  to  be  educated  for  God.     Children  arc 
now  as  capable  of  a  covenant  relation  to  God  as  when  in  an- 
cient times  they  were  circumcifed.     Neither  the  facrament  nor 
the  fubje<ft  of  it  has  been  abrogated  to  this  day,  only  the  form 
of  it  has  been  changed  from  a  typical  and  bloody  rite,  to  a  mod- 
crate  ufe  of  pure  water.     Children  are  furely  as  capable  of  this 
relation  now,  as  they  were  when  that  covenant  was  made  in  the 
twenty  ninth  chapter  of  Deuteronomy,  "Ye(^and  this  day, 
♦'  all  of  you  before  the  Lord  your  God,  your  little  ones,   your 
"  wives  Siz.  that  thou  fnouldft   enter  into  covenant  with   the 
"  Lord  thy  God,  and  into  his  oath."     Thefe  little  ones  were 
entered  into  the  covenant,  and  no  reafon  can  be  advanced, 
why  tb.ey  are  not  ftill  as  capable  of  that  ble(ring  as  they  were 
then;  efpecially  as  Chi  id   commandtd  little   children  to  be 
brought  to  hiiii  and   fharply  rehulced  thole   who  forbade  it. 
And  in  tcftimor.y  of  his  approbation  of  the  dedication  of  chil- 


[  8o  ] 

drcn  to  him,  **  He  took  them  into  his  arms,  and  blelfed  them, 
"and  declared,  of  fuch  is  the  Kingdom  of  God."  Are  little  ones- 
capable  fubjeds  of  the  bleflings  of  Heaven.  Surely  this  was' 
ths  opinion  of  our  Lord.  Do  they  pertain  to  the  Kingdom  of 
God  ?  Whether  by  this  phrafe  may  be  meant  the  Kingdom  of 
the  Church  on  earth,  or  the  Kingdom  of  Heaven  it  amounts 
to  the  fame  thing.  I  apprehend  the  declaration  of  our  Lord, 
ought  to  be  taken  in  the  moft  extenfive  latitude  as  compre- 
hending both.  This  lays  a  confolotary  foundation  for  all  be- 
lieving parents,  who  have  dedicated  their^infant  feed  to  God, 
to  enjoy  a  fatisfying  hope,  that  if  they  die  in  infancy,  they  are 
fanilified  and  tranflated  to  glory.  It  is  probable,  heaven  is 
much  more  peopled  with  little  ones,  with  the  lambs  of  the  flock* 
than  we  are  ready  to  imagine. 

Secondly,  feeing  children  very  early  begin  to  manifcfl 
an  evil  temper,  and  the  corruption  of  their  nature,  it  is  the 
part  of  parents  by  all  pofljble  means  to  reftrain  and  guard 
againfl  it.  The  habits  of  fin  are  of  an  encreafing  nature,  and 
are  to  be  fuppreffed  as  far  as  poflible.  It  is  eafiell  to  bend  the 
tree  while  it  is  young.  But  if  after  parents  have  done  in 
wifdom  and  prudence  what  was  in  their  power,  the  children 
ftiould  turn  out  froward  and  evilly  difpofed,  they  may  have 
much  confolation  and  peace  in  their  minds  that  they  have  per- 
formed their  duty.  Alas  !  how  far  from  right  is  the  conduft 
of  many  parents,  who,  before  the  little  ones  can  well  walk,  will 
learn  them  to  beat  the  floor  that  hurt  them,  and  teach  them  to 
torment  and  mutilate  flies  and  other  infeifts,  and  a  train  of  fuch 
improprieties,  hereby  nouriihing  in  them,  a  fpiiit  of  revenge, 
malice,  and  cruelty,  while  they  know  not  what  they  do. 

As  foon  as  children  are  capable  of  any  inftrudion,  or  when 
they  begin  to  take  in  the  knowledge  of  common  things,  parents 
fliould  begin  to  inftil  into  their  tender  minds,  a  difference  bc- 

L 


C  8i  3 

twcen  right  and  wrong,  fomc  rudiments  of  moral  and  religious 
>mport.  A  heathen  could  once  fay,  »<  A  veiTel  will  long 
retain  a  favor  of  that  liquor  v-ith  which  it  is  fiift  feafonecl." 
Hence  it  is  of  high  importance  that  their  infant  underflandings 
f?iould  be  early  tinftured  with  wholefomc  and  virtuous  prin- 
ciples, which  may  have  a  happy  influence  upon  them  through- 
out the  whole  of  their  after  lives.  "  Train  up  a  child,"  fays  the 
wife  man,  "  In  the  way  he  fhould  go,  and  when  he  becomes 
<'  old  he  will  not  depart  therefrom."  This  not  mere  ly  exprcf- 
fes  a  comiuandment  to  employ  proper  means  to  promote  their 
temporal  intereft,  but  alfo  to  ufe  every  rational  and  fcriptuial 
method  of  inflrudtion  to  advance  their  fpiritual  and  eternal  in- 
tereft. *«  Bring  them  up  in  the  nurture  and  admonition  of 
*'  the  Lord." 

Thirdly,  parents  ought,  neither  to  a«fl  nor  fpcak  before 
their  children,  things  which  would  be  of  dangerous  confe- 
quenc^  for  them  to  follow.  Example  has  generally  a  greater 
influence  upon  perfons  than  precept,  and  more  efpecially  upon 
the  minds  of  youth.  That  is  the  age  of  imitation.  And  as 
they  are  naturally  prone  to  evil,  fo  any  thing  bad  prefcnted 
before  them,  catches  like  fire  on  fuperadded  fuel.  Wherefore 
parents  ought  to  be  pleafant  and  circumfpcd  in  all  their  walk 
and  converfation  before  them,  not  giving  an  undue  loofe  to 
their  tongues,  nor  indulging  themfelves  in  any  bafc  or  wicked 
frivolity  in  their  prefence.  How  awful  is  the  conduct  of  fuch 
who  can  curfe  and  fwcar  and  i(fue  forth  the  fpume  of  hell  in 
torrents  of  obfcenity  before  their  children.  Can  they  ejcped  any 
tiling  elfe,  but  that  they  will  learn  and  imitate  their  abomina- 
tions ?  Beware  of  backbiting,  reviling,  and  flandering  where 
they  are,  or  you  will  teach  them  to  be  talebearers,  lailers  and 
flinderers,  and  form  them  to  be  the  plagues   of  iociety, 

Fourthl}^,  parents  mud  take  heed  that  they  do  not  etercife 


[80 

fsrcnty  for  trifles,  and  (how  themfelvfs  too  much  offended  at 
childilh  inadvertencies,  left  they  Ihould  difguft  and  provoks 
their  children  to  wrath,  weaken  their  own  influence  and  mar 
their  authority  over  thenn.  Rarely  will  they  receive  ufeful 
inllru(5tion  from  thofe  for  whom  they  have  no  proper  regard. 
Wherefore  as  parents  tender  the  weal  of  their  children  both  in 
this  world  and  in  that  which  is  to  come,  they  ought  to  concil- 
iate their  aflFedlions,  and  ingratiate  themfelves  into  their  favour 
and  efteem,  convince  them  i  f  wrong,  and  induce  them  to 
that  which  is  right,  rather  by  rational  and  perfuafive  confide- 
rations,  than  by  the  furious  or  gloomy  aufterity  of  authority. 
However  young,  they  muft  be  /uled  as  creatures  pofiefled  of 
reafon.  If  they  perceive  that  your  advice,  counfcls  and  eihor* 
tions  flow  from  a  juft  affedion  and  efteem,  for  they  become 
earlier  fond  of  efteem  than  we  are  apt  to  conceive,  then  they 
will  be  more  ready  to  give  a  iifteningear,  imbibe,  and  heartily 
yield  obedience  to  your  inftr unions.  How  unhappy,  and 
how  much  to  blame  are  thofc,  who  never  manifeft  any  go- 
vernment, only  when  it  is  »ccompaaied  with  anger,  corruution 
and  ill-aature  I 

rifthly,  parents  fliould  guard  againft  an  allowanca  of  their 
children  in  an  excefllve  boldnefs  and  impudent  familiarity 
with  them  ;  neither  on  the  other  hand,  fliould  they  cftrange 
themfelves  from  them,  nor  keep  them  at  too  great  or  a  fearful 
diftance.  Extremes  in  all  things,  are  to  be  avoided  as  much 
as  poffible.  Meeknefs,  tendernefs  and  kindnefs,  ought  ever  to 
prefide  on  their  lips.  All  reftraints,  commands  and  rational 
indulgencies,  fliould  appear  to  proceed  from  love  and  for  their 
good.  This  is  a  likely  courfc  to  render  themfelves  amiabl* 
and  refpeftable  in  the  eyes  of  their  children,  and  fo  to  educate 
them  in  the  ways  of  righteoufnefs  and  in  an  abhorrence  of  ini- 
quity. This  tends  to  render  them  upright  and  fincere  in  your 
prafence,  as  well  as  faithful  and  diligent  in  your  abfence.     Pa- 


C  83  : 

tenrs,  whoconduifl  with  propriety  towards  thor  children,  may 
fdfely  fhow  their  authority  when  they  commit  faults  worthy 
of  corredtion.  They  will  feel  the  conviilion,  diat  it  is  the 
fault  which  caufes  difpleafure,  and  that  the  parents  treatment 
of  them  is  defigned  for  their  amendment,  improvement  and 
good. 

?.  Sixthly,  parents  ought  to  endeavour  to  bring  up  their  ofF- 
fpring  in  obedience  to  themfelves,  to  bow  their  willi  by  times, 
to  reclaim  their  deviations  from  propriety,  and  implant  in 
their  little  fouls  the  feeds  of  every  virtue.  Parents  ihould 
ftudy  to  know  the  will  of  God,  and  be  confciencioufly  perfua- 
ded,  that  they  urg^  nothing  upon  them,  butv/hat  is  agreeable 
thereto,  and  vrarranted  by  the  difcates  of  reafon.  Alas  ! 
many  children  are  allowed  fo  long  their  own  head,  and  to  have 
their  own  will,  that  when  it  becomes  abfolutely  nece/Tary  that 
authority  ftiould  be  exerted,  it  is  an  arduous  tafk  either  to 
reftrain  or  fubdue  them.  Yea,  at  length,  fome  wax  fo  refrac- 
tory and  ungovernable,  that  they  efcape  beyond  the  power 
of  difcipllne,  and  had  they  have  been  duly  managed  in  feafon, 
might  have  been  formed  to  be  ufc-fal  meinbers  of  fociety  ;  but 
an  over  and  too  long  indulgence  has  been  their  ruin.  Where- 
fore parents  fbould  early  begin  in  tender  affedion,  and  Jn  the 
wlfeft  manner,  to  fhow  them  the  excellencies  of  obedience, 
how  pleafing  to  God,  and  their  parents,  and  how  comfortable 
and  happy  it  will  be  to  themfelves,  as  alio  the  great  evil  of 
ftubbornnefs,  wllfulnefs  and  difobedience. 

Seventhly,  parents  fliould  as  much  as  poffible  Separate  their 
children  from  bad  company.  Evil  communication  corrupts 
good  manners.  Yovmg  perfons  infenfibly  {lide  into  an  imita- 
tion of  thofe  they  make  their  companions.  ITence  it  is  of 
great  confequence  in  the  eduration  of  children  thai  they  fhould 
be  prclerved  from  hearing  profanity,  and  have  no  oppmuni;  je" 


[84] 

of  beholding  the  external  copies  of  vice.  But  as  a  defire  of 
fellowHiip  and  fociety  is  connatural  to  us  from  our  cradles, 
Jt  is  incumbent  upon  parents,  to  have  an  eye  upon  the  com- 
pany of  their  children,  and  fee  that  it  be  fuch,  from  which  they 
learn  not  evil,  but  rather  that  they  may  imbibe  from  it  the 
principles  of  decency  and  virtue,  and  which  may  be  likely  to 
recommend  to  them  the  pleafure,  beauty  and  advantages  of 
piety. 

Eighthly,  parents  ought  frequently  to  inculcate  upon  the 
minds  of  their  children  the  examples  of  early  religion  recorded 
in  the  fcriptures,  fuch  as  the  hiftories  of  young  Samuel,  Jofiah, 
Obadiah,  Timothy,  and  others.  This  would  have  an  excellent 
effedl  in  retraining  from  vice,  rendering  their  confcience  ten- 
der, and  inducing  them  to  feek  after  piety  in  their  youth.  Chil- 
dren fhould  have  their  hearts  deeply  imprefTed  with  a  great 
reverence  for  the  holy  fcriptures  ;  and  when  the  dodlrines, 
truths  and  duties  of  religion  are  fpoken  of,  it  ouo-ht  always  to 
be  with  folemnity,  gravity  and  ferioufnefs  ;fo  that  even  before 
children  can  underftand  holy  things,  they  may  have  a  reverence 
of  them  upon  their  minds. 

1.2u\)\  parents  ought  to  pray  with  and  for  their  children, 
to  teach  them  to  pray,  and  asfocn  as  expedient  caufe  them  to 
attend  public  worfhip,  to  refpedl  God's  fanduaries  and  fab- 
baths.  They  fliould  hear  their  parents  recommending  fre- 
quently good  people  and  perfons  eminent  for  piety  and  God- 
llnefs  of  their  acquaintance.  Thefe  recommendations  they 
willeafily  receive.  Before  they  can  underftand  dodrines,  they 
r.-n  learn  In  general  what  kind  of  perfons  are  raoft  happy  or 
moft  miferable.  If  you  pofTefs  them  of  good  and  honorable 
thoughts  of  fuch  as  fear  God,  they  will  be  ufually  afterwards 
difpofed  to  think  refpedfully  of  them.  They  will  wifli  to  hear 
pious  minvfteTs  and  to  be  Cach  chriftians. 


I  85  3 

It  afflldts  me,  my  brethren,  that  time  commands  me  abrupt^ 
ly  to  break  oflFthis  important  fubjedl,  an  I  leave  it  with  fcarcely 
the  outlines  of  it  drawn.  May  the  few  obfervations  which 
have  been  now  made,  fink  deep  into  the  heart,  and  influence 
the  pracflice  of  all.  We  fliould  hereby  diftinguifhingly  ferve 
our  country  and  our  God,  we  fliould  have  orderly  families 
and  pious  congregations.  It  would  exceedingly  tend  to  pro- 
mote morality,  and  virtue,  and  praftical  religion.  «•  Yc  fathers 
"  provoke  not  your  c  ildren  to  wrath,  but  bring  them  up  io 
<<  the  nurture  and  admonition  of  the  Lord." 


MOM 


SERMON    VIL 


The  Duty  ofChildrm  to  Parents* 


Col.   iii.  20.     Children  obey  ysur parents  in  all  thin^St  for  this  it 
*iX!eli  pltajing  to  the  Lord. 

AMONG  all  the  branches  which  fpring  from  religions  rootp 
none  produces  flowers  more  amiable  and  beautiful  than  docile 
and  obedient  children.  The  effeds  of  religion  whercfoev.;r 
they  appear,  are  always  charming  in  the  view  ofthc  pious  mind, 
but  in  youth  they  fhine  with  a  peculiar  luftre.  The  fruits  mo{l 
lovely  to  the  fight  frequently  grow  upon  fmall  trees  ;  fo  piety 
aifords  a  mo  ft  plaafing  afped,  when  it  appears  in  tender  years. 
How  melancholy  the  thought  to  behold  multitudes  of  amiable 
youth  adorned  with  every  agreeable  qualification  of  mind  and 
body,  fo  that  did  Jefus  look  upon  them  as  he  did  upon  the 
young  man  in  the  gofpel,  he  would  love  them,  yet  in  them 
there  is  one  thing  lacking  ?  A  well  proportioned  body  and  a 
beautiful  fet  of  feature*;,  what  are  they  ?  Like  the  flowers  of 
the  field  they  foon  ranifh  away.  A  well  accompliflied  mind, 
what  is  it  without  religion  i  The  former  will  quickly  bs   too 


[  87  3 

loathfome  for  the  fight,  and  the  prey  of  worms,  and  the  latter 
muft  be  ihruft  down  Into  eternal  bnrnings,  and  be  united  with 
the  accurfed  company  of  devils  and  damned  fpirits,  where  the 
fmoke  of  their  torment  fhall  afcend  forever  and  ever.  In  few 
congregations  can  there  be  obferved  a  more  lovely  and  beautiful 
clafs  of  youth  than  in  this,  but  alas !  how  many  are  deflitutc 
of  the  one  thing  needful  ?  O  !  why,  my  precious  childreni 
will  you  aft  fuch  a  part  again fi:  yourfelves,  and  call  a  gloomy 
cloud  over  all  your  excellencies,  by  neglefting  to  put  on  the 
attire  of  pure  and  undefiled  religion,  vhich  would  be  ihe  richeft 
ornament  of  the  whole  ?  As  the  head  is  the  ornament  of  the 
body,  fo  religion  would  be  a  crov.n  more  excellent  than  gold 
to  all  your  other  qualities,  of  which  you  are  the  fubjtfts.  O  ! 
that  many  could  be  perluaded  to  give  up  their  names  to 
Chrift,  to  join  themfelves  unto  the  Lord,  and  bring  forth  the 
fruits  of  piety  in  their  hearts  and  Hves.  Could  you  be  prevai- 
led upon  from  the  principles  of  love  to  God  and  faith  in  Jefus* 
to  perform  all  the  foetal  duties  incumbent  upon  you,  efpecial- 
ly  the  exalted  duty  of  obedience  to  parents,  for  this  will  b& 
truly  well  pleafing  to  God. 

The  duty  enjoined  in  our  text  Is  one  of  the  firft  perhaps,  of 
which  hum.an  nature  is  capable.  "  Children  obey  your  parents 
"  in  all  things,  for  this  is  well  pleafing  to  rhe  Lord."  Parents 
are  among  the  eailicfl  cbjtdsofachild's  knowledge  and  atten- 
tion ;  he  becomes  fooneft  acquainted  with  them,  locks  to  them 
with  a  fond  affedion,  and  feems  to  expe<ft  fupport  and  protctfllcn 
from  ihcm,  leans  upon  and  repofes  confidence  in  them.  Thus 
nature  dictates  the  fii  ft  lines  of  filijil  duty,  even  before  a  due 
fenfe  of  the  connedion  is  formed.  When  a  child  is  fomevhat 
grown,  acquired  a  few  ideas,  and  arrived  at  feme  meaiuie  of 
underrianding,  he  muft  begin  to  be  fenfible  of  the  obligations 
he  is  under  to  his  parents.  When  he  can  confider  iheir  tender 
and  difintcreUcd  afFcdion,   their  inccftant  caie  and  labour,  in 


[  88  ] 

aurfing,  educating,  and  providing  for  them,  during  that  ftate 
in  whi.hhehad  neither  difcretion  or  ftrength  to  provide  for 
h'imfelf,  the  feeh'ngs  of  his  own  heart  will  declare  to  him,  that 
he  owes  to  them  many  peculiar  duties.  The  facred  oracles  of 
God  dwell  much  upon  the  dutifulnefs  of  children  to  parents, 
and  greatly  exhibit  in  ftrong  colourings  the  angry  difpleafure 
of  heaven  againll:  the  refra(5lory  and  difobedient.  Peradven- 
ture  no  text  more  comprehenfive  of  this  relative  obligation, 
than  the  one  feledted  for  the  fubje(5^  of  this  difcourfe.  When 
the  Holy  Spirit  expreffes  fummarily  the  duties  of  children  to 
their  parents,  the  term  obedience  is  generally  employed. 
<'  Children  obey  your  parents  in  the  Loid  for  this  is  right." 
The  word  obedience  muft  be  taken  in  the  mod  extenfive  latitude, 
comprifing  every  thing  contained  in  the  term  dutifulnefs. 
"  Children  be  dutiful  to  your  parents  in  all  things,  for  this  is 
"  well  pleafing  to  God."  They  muft  in  all  things  be  dutiful  ; 
not  merely  in  fome  things  or  fuch  as  they  pleafe,  which  is  the 
anhappy  cafe  with  too  manv  froward  children,  but  in  every 
matter  commanded  by  the  parent,  which  is  not  plainly  con- 
trary to  the  will  of  God.  When  parents  are  fo  fooliih  or 
wicked,  as  to  iiTue  orders  of  this  nature,  then  God  is  to  be 
obeyed  rather  than  man.  No  other  filial  difobedience  is  cx- 
cufable  from  fin  but  this.  But  when  the  child  fweetly  and 
readily  performs  his  duty  in  all  things,  it  is  well  pleafing  unto 
the  Lord.  Not  only  pleafing,  but  well  pleafing  unto  him. 
It  is  a  thing  agreeable  to  the  mind  of  heaven,  and  molt  ac- 
ceptable to  the  Moft  High. 

When  God  commands  children  to  be  dutiful  to  their  parents, 
and  they  comply  with  the  requifition,  they  not  only  obey 
their  parents,  but  God  ;  not  only  are  they  pleafing  to  their 
::hers  according  to  the  flefh,  but  well  pleafing  to  the  Father 
ot  their  immortal  fpirlts.  Hence  this  dutifulnefs  hath  a  pecu- 
liar promife  annexed  to  it.  '<  Honor  thy  father  and  thy  mo- 
"  iher,  which  is  the  firft  commandment  with  proraife,  that  it 

M 


1 89  "j 

««  may  be  well  with  thee,  and  thou  majeft  live  long  on  tht 
<*  earth.'* 

All  that  ftall  be  attended  to  at  nrefent,  will  only  be  a  few  ob' 
fervations  upon  fome  of  the  branches  offilial  dutifulnefs.  And 
O  !  that  the  children  and  youth  of  this  flock  may  receive  and 
underftand  the  fame,  lay  them  up  in  their-hearts  and  continu- 
ally praftife  them  in  their  lives. 

The  firft  branch  I  fhall  mention,  is  that  children  fhould  un« 
feignedly  love  their  parents.  Next  to  the  Supreme  God,  none 
fiiould  polfefs  a  fuperior  Ibare  of  their  efteem  and  affedion. 
Remember  what  love  you  owe  them  in  reafon  and  juftice  for 
all  their  love,  care  and  tendernefs  to  you.  How  great  has 
been  their  anxiety  and  trouble  in  your  nurfing  and  education  ? 
How  ir.any  have  been  the  wakeful  nights  they  have  watched 
your  iick  pillow  with  tearful  eyes  and  bleeding  hearts,  left  you 
Ihould  die,  and  not  live  ?  They  take  your  happinefs  or  mife. 
ry  to  be  in  a  great  meafure  the  happinefs  and  mifery  of  their 
own  lives.  Let  not  children  therefore  deprive  their  parents 
of  comfort,  by  their  mifcondud— let  them  not  render  ihenrj 
roiferable,  by  ruining  themfelves.  Tho'  tliey  fhould  chide, 
reftrain  from,  and  even  corred  you  for  doing  amifs,  let  not 
any  of  thefe  things  abate  your  affection  to  them.  Thefe  are 
duties  which  God  requires  of  them,  and  they  are  performed 
for  your  good,  in  order  to  fornri  you  for  ufefulnefs  in  the 
world,  and  to  promote  your  happinefs.  It  is  an  evidence  of  a 
froward  child,  that  loves  his  parents  the  lefs,  becaufe  he  is  re- 
buked for  doing  wrong,  or  reftrained  from  having  his  own 
perverfe  will.  Even  though  you  fhould  perceive  many  faults 
and  infirmities  in  your  parents,  you  muft  manifeft  your  du- 
tiful affedioH  by  bearing  with,  and  covering  thefe  failings  and 
weakntfTes.  Children  who  zQ:  this  p.^rt  are  a  blefTmg  to  their 
parents,  and  comfort  and  rejoice  their  hearts.  Let  children 
remark  the  awful  judgexaents  cf  heaven  upon  thufe  who  huve 


[  90  I 

conduifled  themfclvcs  bafclf  and  wickedly.  What  was  the  dreads- 
ful  fate  of  thofe  unhappy  children,  who  ran  forth  and  ridiculed" 
and  mocked  the  aged  prophet  as  he  pafled  by,  crying  out  upon 
him,  "  Go  up,  bald  head,  go  up,  bald  head."  Bears  from  the 
woods :  ufhed  forth  and  deftroyed  forty  and  two  of  them.  An 
awful  punifhment  for  an  awful  crime. — Wicked  ones  who  difre* 
gard  and  hate  their  parents,  to  what  (hameful  and  untimely 
deaths  are  they  often  brought  ?  Did  not  Abfclem  peiifh  by  an 
unufual  death  for  this  fm  ?  Let  monftersof  ungrate%l  children, 
who  hate  their  parents,  and  wifh  them  dead  for  the  fake  of 
their  honors  and  property,  tremble  when  they  read  his  hifto- 
ry,  and  the  bleedings  of  his  fathers  heart.  What  was  the 
condudl  of  the  wicked  fons  of  Jacob  ?  What  was  the  unnatu- 
ral difpofition  they  fhowed  towards  their  brother  and  aged 
father?  Their  want  of  natural  affedion,  and  indulgence  of 
the  odious  paflion  of  hatred,  had  well  nigh  deftroyed  Jofeph> 
and  brought  down  the  grey  hairs  of  their  unhappy  father 
with  forrow  to  the  grave.  How  fhould  fuch  ingrates  of  chil» 
dren  ftandaghaft  andfhudder,  when  they  hear  fuch  words  as 
thefe  iiTuing  in  a  voice  of  thunder  from  the  mouth  of  Jehovah, 
««  Curfed  be  he  that  fetteth  light  by  his  fathci  or  mother,  and 
•«  all  the  people  ftiall  fay,  amen." 

Secondly,  the  nest  particular  branch  of  dutifulnefs  is  honor. 
Children  mud  honor  their  parents  in  thought,  word  and  be- 
haviour. They  muft  not  even  think  difhonorably  or  contempt- 
uoufly  of  them  in  their  hearts.  They  mull  not  fpeak  rudely 
or  irreverently  to  them,  or  refpefiing  them.  They  muftby  no 
means  behave  themfelves  In  an  impudent  or  unbecoming  man- 
ner before  them.  Yea,  the'  your  parents  be  never  Co  poor  in 
the  world,  feeble  in  their  underftandings,  and  even  ungodly, 
notwithftanding  you  cannot  honor  them,  as  rich,  and  wife, 
and  pious,  yetyou  muft  ftill  honor  and  refpeftthem  as  parents, 
Would  you  defire  to  be  found  well  pleafmg  to  the  Lord.  Re- 
iir.sraber,  dut  the  whole  will  ©f  heaven  for  the  diredion  of  man 


r  91 J 

when  comprifed  in  ten  commandments,  this  is  one,  and  a  re^ 
ty  dirtinguiih'ng  one  too,  for  it  has  a  promife  annexed.  "  Horv- 
*'  or  thy  f  ither  and  thy  mother,  that  thy  days  may  be  long  in 
«  the  1  ma."  «  A  fon,"  fays  God,  by  the  prophet,  '«  Hon- 
**  oreth  his  father."  i  he  words  feem  to  have  a  pecuh'ar  em- 
phafjs,  as  if  he  could  be  no  fon,  who  did  it  not.  And  furely 
thofe  who  refufe  to  give  honor  to  their  parents,  are  unworthy 
of  the  filial  charader.  Tremendous  was  the  curfe  which  fell 
tipon  Ha/K  for  diflionoring  his  father,  that  a  fervant  of  fervants 
fhoald  he  be,  and  his  children  after  him. — Good  children  will 
rile  up  and  call  their  mother  bleffed.  The  good  breeding, 
politenefs.  and  dutifulnefs  of  Solomon  to  his  mother,  is  recor- 
de(.l  tor  our  inrtrudlion  and  imitation.  "  Bathilieba  went  in 
•'  unLoking  Solomon,  and  the  king  rofe  up  to  meet  her,  and 
*'  bowed  himfelf  unto  hor,  and  fat  down  on  his  throne,  and 
•'  caufed  a  feat  to  be  fat  for  the  kings  mother,  and  fhe  fat 
"  on  his  right  hand."  Here  is  an  example  for  children  to 
teach  them  how  they  fhould  treat  and  honor  their  parents.' 
Let  this  copy  be  conftantly  imitated  by  all.  Then  you  'Rill 
acquire  ihechaiacler  of  wife  children,  that  make  glad  your 
parents.  «  A  wife  fon  maketh  a  glad  father,  but  a  fonlifh  fon 
**  is  the  heavinefs  of  his  mother."  The  ftrongeft  ima^res  in 
nature  are  portrayed  to  view  in  the  condemnation  of  children 
difrefpedful  to  their  parents.  "The  eye  that  mocktth  at  hfs 
*' father  and  defpifeth  to  obey  his  mother,  the  ravens  of  the 
*'  valley  Ihall  pick  it  out,  and  the  young  eagles  (hail  eat  it." 

Thirdly,  the  text  in  our  extended  contemplations  is  reduced 
to  a  particular  place  in  the  enumeration.  Obedience  is  an 
univerfal  term,  and  inclufive  of  every  thing,  yet  at  prefcnt, 
we  will  treat  it  in  a  more  limited  fituation.  "  Obey  your  pa- 
♦'  rents  in  all  things,  for  this  is  well  pleafing  unto  the  Lord." 
When  we  are  introduced  into  this  world,  it  is  in  a  ftate  of 
weaknefs  beyond  other  animals,  and  abfolutely  unfit  to 
nouriih,  provide  for,  or  govern  ourfelves  ;  hen^c  God  in  the 
^onftitucion  of  nature  kath  made  provifion  for  thtfe  circum- 


ftances  ot  feeble  man.  From  this  fituation  originates  in  a 
great  meafure  the  propriety,  reafon  and  neceffity  of  obedience 
to  parents.  In  order  to  obey  their  commands  and  refrain 
from  what  they  forbid,  nothing  more  is  requifite  than  a  natu. 
ral  and  predominant  defire  to  pleafe  them.  One  would  fup- 
pofe  this  was  the  eafieft.  thing  in  the  world.  To  take  pleafure 
to  pleafe,  and  to  feel  it  grievous  to  give  them  c^ence,  can  at>,y 
thing  poCTibly  be  eafier  than  this  ?  The  yoke  of  Chrifl  is  eafy 
and  his  burden  is  light.  And  of  all  the  parts  of  the  yoke 
furely  none  can  be  more  f«fc  and  pleaiant  than  for  children 
cheerfully  to  obey  their  parents-  To  good  children  it  is  de- 
light and  happinefs.  To  be  deprived  of  this  privilege  they 
could  have  neither  comfort  nor  pleafure.  They  feel  this 
counfel  the  joy  of  their  hearts.  "  Hearken  to  thy  father  that 
"begat  thee,  and  defpife  not  thy  mother  when  fhe  is  old.'» 
An  heathen  philofopher  could  fay,  "  To  pay  honor  to  parents 
and  make  them  the  returns  of  obedience,  is  only  to  difcharge 
the  oideft,  beft,  and  ereatell  of  debts."  This  obedience  is  fo 
interwoven  in  the  conftitution,  that  not  to  condud  accordingly, 
feems  to  be  a  contradidiion  to  inttindive  nature.  Nothing 
ftrange  then  that  an  awful  doom  is  pronounced  upon  difobedi- 
eat  children.  Tliey  are  always  inroiled  with  the  moft  heinous 
finners.  In  the  catalogue  formed  by  St.  Paul  they  are  ranked 
with  the  moft  atrocious  tranfgrelTors.  The  difobedienc  to 
parejiits,  are  clafled  with  murderers,  haters  of  God,  co'jena7tt 
breakers,  8cc.  This  fame  apoille  in  another  epiftle  makes  up 
another  lift,  like  an  inrolmcnt  of  hell,  but  alas,  it  is  drav/n 
from  life  in  this  wretihed  world.  Look  into  the  black  return. 
"  Blafphemers,  traitors,  truce-breakers,  and  difobedient  to 
"  parents  "  This  one  fin  will  croud  evil  children  amongft  the 
worft  orders  in  the  infernal  regions.  Wherefore,  my  precious 
immortal  youth,  guard  againft  diPobedience  as  a  moft  damna- 
'jle  crime,  and  tarry  not  on  the  fulphurious  plains  of  Sodom. 
It  you  have  ever  been  guilty  of  this  drsadfal  oflFcnce,  repent, 
and  fly  to  the  blood  of  purificatian  or  you  perifti  forever.     Ira- 


t  93  1 

mediately  b(3w  roUr  hearts  to  the  ord^r  of  Heaven.  "Fear 
«  every  man  his  father,  and  every  man  his  mother."  Here  it 
will  be  enquired,  muft  children  obey  their  parenls  when  they 
are  come  to  full  maturity  of  age  I  The  anfwer  here  h  plain. 
God  hath  placed  parents  over  you,  and  without  an  exempted; 
cafe,  enjoined  your  obedience ;  and  are  you  wifer  than  Jehovah  ?- 
Some  will  be  ready  to  rife  on  tip  toe  to  a(k,  how  long  are 
children  under  the  command  and  government  of  parents  ? 
The  anfwer  here  cannot  be  reduced  to  perfect  definition,  mor« 
than  the  colours  of  the  rainbow  can  he  exactly  difcriminatcd. 
i.et  it  be  obferved,  they  are  never  free  from  love,  honor  and 
reverence  till  death  diifolves  the  relation,  but  there  are  various 
degrees  of  parental  overfight,  which-prudence  muft  adjuft  to 
the  varying  circumftances  of  children.-  Some  are  to  teach 
them  to  go  and  fpeak  ;  fome  to  teach  ihem  to  read,  labour  and 
good  manners ;  fome  to  teach  them  the  fear  of  God,  and  the 
principles  of  religion  ;  fome  to  fettle  them  in  the  world,  and  to 
put  them  into  a  Hate  of  making  a  livelihood  for  themfelves. 
When  things  are  thus  far  advanced,  parental  duty  appears  to 
be  clofing,  their  obligations  of  ftrift  obedience  ccafmg,  and 
they  take  tlie  place  of  an  independent  reference  to  God.  Only 
let  children,  who  have  rifen  into  honor,  v/ifdom,  learning  and 
power  above  their  parents,  recoiled  the  condud  of  the  greateft 
mere  man  that  ever  appeared  in  our  world.  With  all  the 
favours  of  heaven  and  wonders  he  wrought,  he  did  not  feel 
himfelf  exalted  above  the  voice  of  reafon,  the  counfel  and 
advice  of  a  father.  *'  Mofes  hearkened  to  his  father-in-law, 
«'  and  did  all  that  he  faid." 

Fourthly,  another  branch  of  filial  dutifulnefs,  is  a  willing- 
nefs  and  pleafure  to  receive  inftrudion  from  parents.  BlefTed 
are  the  parents  difpofed  to  give  religious  inftrudion  to  their 
ofFfpring,  and  blefled  are  the  children  who  are  ready  to  receive 
it.  Thefe  are  matters  of  the  higheft  command  to  parents, 
and  of  the  lad  importance  to  children.  Let  every  child  hear- 
ken to  the  voice  of  heaven  in  the  advice  of  Solomon,  which  if 


[94  3 

«  counfci  to  all  children,'  "  My  fon'hear  the  inftru(Jtion  of  thy 
<«  father,  and  forfake  not  the  law  of  thy  mother,  for  they  fliall 
<«  be  an  ornament  of  grace  unto  thine  head  and  chains  about 
«  thy  neck."  What  an  encouragement  to  parents,  to  feel  their 
children  willing  to  learn  how  they  Ihould  acquire  knowledge 
•common,  civil  and  divine.  If  they  depart  tefore  them,  how 
cheerfully  fhould  they  with  fweet  refignation  commit  them  to 
the  arms  of  Jefus.  If  parents  ftiould  die  firft,  with  what  hopes 
may  they  leave  them  behind,  in  the  comfortable  expedation, 
that  after  they  have  ferved  their  generation  according  to  the 
will  of  God  they  will  meet  with  them  in  glory.  But  whe-> 
ther  they  live  or  die,  or  their  parents  live  or  die,  how  pleafing 
the  thought,  that  all  are  and  will  be  with  God.  Wherefore, 
my  dearly  beloved  children  and  youth,  the  hope  of  the  church 
and  tlie  hope  of  the  world,  allow  me  to  entreat  you  by  the 
love  of  your  parents  and  by  the  mercies  of  God,  that  you  liften 
^'  to  the  inftrutSion  of  your  father,  and  give  heed  to  the  law: 
"  of  thy  mother.'* 

Fifthly,  another  part  of  dutifulnefs  is,  patiently  to  fubmic 
to  the  correction  of  your  parents.  This  is  one  of  the  mod  re« 
ludlant  and  painful  duties  of  children.  But,  my  dear  little 
Ones,  it  is  neceffary  for  your  comfort,  ufefulnefs  and  happinefs. 
The  directions  of  heaven  are  v/ifdom.  God  enjoins  the  mea- 
fure,  and  often  the  recipient  of  the  fcourge  is  lefs  afffidled  than 
the  adminiftrator,  O  that  it  could  be  imprefTed  upon  your 
infant  minds,  that  the  parents  muft  hate  you  who  correifl  you 
cot  for  your  faults.  This  is  nature,  reafon  and  fcripture,  and 
riper  years  will  blefs  GoJ  for  the  feverity.  Can  there  be  ^ 
<hild  Co  loft  in  unnatural  affeflion  as  to  with  his  parents  fhould 
hate  and  abhor  him.  But  the  father  who  correcteth  not  his 
child  is  confidered  by  infinite  wifdom  as  a  hater  of  him.  Hear- 
ken to  the  heavenly  adjudication.  *'  He  that  fpareth  the  rod 
"  hatetb  his  fon,  but  he  that  loveth  him  chafteneth  him  hy- 
*'  times.     Foolifhnefs  is  bound  up  in  the  heart  of  a  child,  but 


c  95  n 

ft  the  rod  of  correction  will  drive  it  far  from  him.  WithholJ 
♦*  not  correftion  from  the  child,  for  if  thou  beatell  him  with  a 
«  rod,  he  fhall  not  die  ;  t^aou  (halt  beat  him  with  a  rod  and 
"  deliver  his  foul  from  hell.  Chaften  thy  fon  while  there  is 
^  hope,  and  let  not  thy  foul  fpare  for  his  crying."  O  that 
children  could  be  induced  to  confider,  that  correftion  appointed 
by  God,  however  painful  to  themfelves  and  parents,  is  for  their 
higheft  ufe  and  benefit. 

Sixthly,  another  branch  of  this  dutifulnefs  is,  that  childrea 
fhould  only  aflbciate,  and  make  intimates  and  companions  of 
thofe,  who  are  agreeable  to  their  parents  choice.  Bad  compa- 
ny to  youth  is  the  greateft  evil  in  fociety.  All  the  confeffions 
of  criminals  brought  to  a  fliameful  end,  principally  confift  of 
three  articles,  difobedlence  to  parents,  wicked  company,  and 
fabbath  breaking.  Evil  company  is  the  dellrudion  of  youth. 
Other  things  flay  their  thoufands,  but  this  its  ten  thoufands. 
Ruft  corrodes  the  mod  polilhed  fteel,  fo  evil  communication 
corrupts  good  manners.  Let  not  children  enter  into  the 
fecrets  of  the  wicked,  and  let  not  their  honor  be  united  with 
them.  It  is  impoflible  to  detail  all  the  duties  of  the  filial  rela- 
tion ;  let  this  clofe  the  colle<5tion.  Imitate  your  parents  in  all 
that  is  good,  avoid  every  thing  in  them  wrong,  pray  for  them, 
pray  for  yourfelves,  dedicate  yourfelves  to  God  in  Chrift,  re- 
nounce fin,  and  engage  to  walk  in  faith  and  holinefs,  then  you 
will  be  ufeful  in  the  world  and  happy  forever. 

The  fubjc<5l  clor>.s  with  the  laft  advice  of  minifterial  and  the 
who'e  foul  of  pfirental  counfel.  "  Be  ye  followers  of  God  as 
"  dear  children,  and  walk  in  love,  as  Chrift  hath  alfo  loved 
"you."  RememSer  and  imitate  the  chara6ler  of  the  child 
Samuel,  who  grew  up  ia  favor  with  God  and  man. 


SERMON      VIIL 


Some  Duties  Incumbent  upon  Youth, 


Ecclefi.  xli.  I.  2.  Rtmemler  now  thy  Creator  in  the  days  of 
thy  Touth^  luhile  the  evil  days  come  not^  nor  the  years  draiv  nigh^ 
luhen  thou /halt  fay^  1  have  no  pleafure  in  them  ;  nvhile  the  Jun^ 
or  the  light i  or  the  mcout  or  thejiars  he  not  darkevedt  nor  the 
clouds  return  after  the  rain. 

NO  addrefs  in  facred  writ  is  more  dire^ly  pointed,  or  more 
folemnly  made  to  the  rifing  generation,  than  the  words  before 
us.  It  was  the  laft  counfel  of  an  old  man,  and  this,  and  a 
few  following  difcourfes,  are  the  laft  perhaps,  you  will  ever 
hear  from  your  aged  paftor.  Allow  me  to  take  for  my  copy  at 
prefent,  the  laft  addrefs  of  one  of  the  oldeft  and  wifeft  preach- 
ers. This  counfel  is  direded  to  thofe  in  the  morning  and 
bloom  oflife,whofe  aflive  and  volitile  fpirits  bear  them  on  to 
the  gratificatisn  of  every  defire. 

This  addrefs  in  our  text,  burfts  forth  in  a  very  abrupt  form, 
delivers  a  ftrong  interference  with  the  riews  and  pleafures  of 


t  96] 

yr>xith.  In  this  fudden  impulfe,  confifts  much  of  its  ftrength, 
■fceautv,  and  vigor.  It  feems  intended  to  ftorm  the  attention, 
and  command  the  mod  thoughtlefs  to  take  notice.  Young  peo- 
ple muft  furely  feel  the  fpirit  and  power  of  this  addrefs.  It  is 
pointed  like  a  dagger  to  the  finful  pleafures  of  the  hearts  of 
^outh.  It  ftrikes  death  into  their  carnal  delights,  and  ralfes  their 
hearts,  contrary  to  their  native  bent,  fx-om  earth  to  heaven, 
iOieds  darknefs  on  terreftrial  things,  and  elevates  their  fouls  to 
God. 

Solomon  had  defcribed  every  vforldly  wifh  and  carnal  defire 
of  his,  as  fully  gratified.  He  had  enjoyed  the  full  round  of 
riches,  pleafures  and  honors,  as  far  as  this  narrow  life  could 
afford  indulgence.  He  was  the  perfon  fingled  out  and  defigna- 
ted  by  God,  for  this  wonderful  fcene.  No  ma  nmarked  out  for  the 
full  extenfion  of  earthlypleafures,  but  himfdf ;  none  in  this  line 
ever  preceded  him,  nor  will  there  be  fuch  another  inftance  to 
the  end  of  time.  Everything  that  can  be  comprehended  in 
the  term  pleafure,  Solomon  enjoyed  in  the  utmoft  extent. 
Peace,  health,  riches,  honors,  and  the  utmofl  gratification  of 
human  defires  were  all  his  own.  No  carnal  man  can  poffibly 
with  for  more  than  Solomon  poffcffed.  When  he  became  old, 
and  was  glutted  with  enjorymcnt,  what  was  his  account  of  the 
whole  ?  A  fum  "vvhich  he  might  have  call:  up  long  before. 
Hearken  to  the  footing  of  his  account.  "  Vanity  of  vanities 
'■^  all  is  vanity  and  vexation  of  fpirit."  Vanity  and  vexation, 
^hat  conform  a  more  bitter  and  detefta  ble  compofition  for 
life  than  this  ?  This  was  Solomon's  portion,  when  he  drunk  in 
pleafure  in  all  its  fuincf>,  what  then  muft  bo  the  mifery  of 
'thofe  who  only  fip  at  ilie  rills,  and  never  had  a  fiiigle  draft 
-of  his  delight.  And  all  the  plcaliirable  taking  world  may  be 
affured  they  never  will.  A  f'irnion  could  rot  develope  the 
r)\t3.[uies  oi' Sai'ofuon  in  childhood,  yontli  and  riptr  age,  and 
the  miferies  and  torrnent  of  his  laft  days.  If  I  fiiould  live, 
my  young  friends,  I  wou^d  wiih  to  lead  you  through,  this   ex. 


L  97  J 

a-aordmary  life  of  pleafure  aad  fin,  and  of  wifdom  and "  foil jrr 
of  which  there  has  been  none  like  it,  nor  will  there  be  anc  • 
ther.  Forgive  me  this  excorfion  and  deviation  from  ths*' 
iubjeift  in  view.  You  are  ready  to  fay,  that  all  old  men  will* 
pafs  the  fame  refledions  on  life,  and  make  a  fimilar  regret^ 
diat  iliey  have  palTed  through  the  world  under  a  kind  of  en* 
chantment,  which  the  approaches  of  dea:h  diiToIve,  and  they 
awake  to  think  of  God  and  religion  when  their  heart  firings 
are  breaking.  I  readily  grant  death  is  an  awakening  period, 
and  I  alfo  affirm  the  whole  life  is  little  enough  to  prepare  for 
it.— The  young  and  gay  will  laugh  at  every  thing  ferious,  and 
will  fay,  the  religious  language  of  the  aged,  is  the  refult  of 
chagrin,  difappomtment,  or  furfeited  repitition  of  enjoyments. 
To  fuch,  I  can  only  fay,  "  Take  the  unhappy  reins  on  your 
necks,  range  through  the  fields  of  pleafjre,  tafte  of  every  for- 
bidden tree,  enjoy  yourfelves,  abandon  religion,  banifli  death, 
heaven,  eternity,  and  hell  from  your  thoughts,  and  forbid  their 
intrufion  to  mar  jour  pleafures  ;  finifh  hie  in  a  thcughtlefs  and 
jovial  fwing  ;"  but,  O  youth,b£  afiured  of  this,  "  God  willbring 
"*  you  into  judgment."  This  thought  is  excluded  in  the  hours  of 
mirth  and  lawlefs  pleafures,  buthereafter  it  will  bite  like  an  adder 
and  fling  like  a  ferpent.  I  wifli  this  one  idea  could  be  impreffed 
on  tl^e  hearts  of  youth,  "  Remember  that  all  your  conduft  in 
lltli,  and  every  period  of  its  pleafures  God  will  bring  into 
judgn^eut  in  the  prefence  cf  the  whole  unlverfe." 

The  great  things  enjoined  upon  youth  in  this  fubjedl  is  the 
plain  duty  of  remembrance  of  God  and  fevcral  leafons  to  en- 
force their  compliance  with  it. 

The  duty  Is  to  remember  their  Creator,  and  immediately  to 
perform  every  matter  and  thing  implied  in  this  remembrance. 
The  original  word  is  Creaicrsy  ftrongly  intimating  a  Trinity  of 
perfons  in  the  Godhead  to  which  their  attention  (hould  be  tur- 
ned'5  they  fhould  remember  the  Father  their  maker,   the  Sens 


C98  1 

their  redeemer,  and  the  Holy  Ghofl  their  fanflifier,  v/hiclx 
comprehends  in  it  the  v/hole  of  religion.  The  reafons  enforcing 
the  duty  of  the  text  ftiall  be  the  principal  obje<a:  of  your  atten- 
tion, and  no  more  fhall  be  faid.about  the  duty  itfelf,  than  mere- 
ly to  afcertain  the  nature  of  it  in  general.  It  mod  evidently 
involves  in  it  the  following  particulars. 

Firft,  that  you  ever  bear  fully  in  your  mind  that  there  is  z 
God,  glorious  in  the  perfons  of  Godhead  and  in  all  his  attri- 
butes. You  muft  furely  feel  he  is  your  fupreine  and  rightful 
fovereign.  You  did  not  give  yourfelves  evidence  by  your  own 
will  or  power.  All  the  being  and  faculties  you  poffefs  are 
from  God.  You  muft  then  be  vtrholly  God's.  He  has  a  more 
abfolute  property  In  you,  and  a  more  unlimited  claim  upon 
you  a'nd  your  fervices,  than  it  is  poffible  you  fliould  have  upon 
any  thing  you  call  your  own.  Therefore  he  has  an  indifputa'- 
ble  right  to  give  you  law?,  and  prefcribe  your  duty  towards 
himfelf,  and  towards  all  the  creatures  vrith  which  you  Hand 
connet^ted. 

Secondly,  another  thing  involved  in  the  remembrance  of 
your  Creator,  is  that  you  owe  him  duty  andaffedion  to  the  ut- 
jnoft  of  your  power.  This  is  a  debt  due  to  him,  for  what  he 
35  in  himfelf,  and  from  your  relation  to  him.  Is  God  your 
Creator,  Redeemer,  and  Sanctifier  ?  Can  any  love  be  denied, 
or  any  duty  fupprelTed  which  he  requires  ?  Reafon,.  confciencc* 
and  all  that  is  in  man,  efpecially  the  whole  foul  of  youth  muft 
acknowledge,  that  we  are  wholly  the  Lord's.  Every  young 
perfon  in  my  audience,  is  filently  faying  in  his  heart,  "  I  am 
his,  I  am  wholly  his,  created  by  his  pov/er  and  preferved  by 
his  goodnefs." 

Thirdly,  this  reflexion  implies  in  it  a  feeling  fenfe  of  your 
abfolute  dependence  upon  him  for  the  life  that  now  is  and  for 
that  which  is  to  come.     The  ftreams  of  this  world  wax  info 


[99  ] 

rivers  before  youth,  of  which  many  drink  but  are  never  fatif- 
ficd.  Youth  in  this  world  wifti  to  have  happinefs  under  their 
controul,  but  foon  their  ihow  of  independency  on  God  will  be 
©ver,  and  Tipping  at  created  cifterns  muil  fail.  They  muft 
feel,  or  they  will  feel  comfort  no  more,  "  That  from  him 
•*  fprings  fulnefs  of  joy."  If,  my  precious  youth,  you  plunge 
into  the  ocean  of  iniquity,  you  are  loft,  you  are  damned 
forever. 

Fourthly,  this  remembrance  implies  a  folemn  enquiry  how 
you  ftand  with  your  creator,  your  Saviour  and  your  God.  Is 
it  peace  or  war,  friendfhip  or  enmity  ?  My  dear  young  friends, 
you  know  not  the  import  of  this  enquiry.  Have  you  repented 
of  fin,  fled  to  the  blood  of  Jefas  for  deliverence — are  you  hum- 
bled for  original  and  adlual  tranfgreffion,  and  are  the  wonders 
of  divine  mercy  all  the  ground  of  your  hope  ?  Attend  to  the 
character  of  God,  his  holy  law,  the  exceeding  great  evil  of  fin, 
and  the  only  method  of  recovery  through  the  atoning  merit? 
of  Jefus  Chrift.  The  wafhirig  of  the  blooJ  of  the  Redeemer 
is  as  neceflary  for  the  young  as  the  old.  By  this  blood  you 
muft  be  cleanfed,  and  in  the  faith  of  it,  you  muft  hop  for  eter- 
nal life.  Would  to  God,  the  fcriptural  declarations  refpeding 
thefe  important  matters  might  be  efi'edually  impreffed  on  every 
young  and  tender  mind.  However  few  your  years,  thefe  are 
the  ellsntial  terms  of  eternal  life,  you  muft  repent  and  believe 
the  Gofpel.  *'  All  men  arc  commanded  every  where  to  repent, 
« '  the  young  as  well  as  the  old,  the  youth  in  all  the  fiower  of 
««  his  bloom,  as  well  as  tlie  man  of  grey  hairs."  There  is  no 
exception  here,  all  muft  repent  or  perifh.  Our  Lord's  deci- 
fion  is,  "  Except  ye  repent,  ye  fhall  all  likewife  perifh."  So 
iikevvife  faith  enters  into  the  eflence  of  falvation.  Eternal 
life  by  the  conftitution  of  heaven,  is  infallibly  chained  to  faith, 
and  eternal  damnation  to  unbelif  and  impenitence.  The  fum 
of  all  religion  which  our  Lord  delivered  to  his  dlfciplcs,  when 
he  fent  them  forth  to  preach  the  gofpel  to  every  creature,  is 
*hl3,   **  He  that  believeth  and  is  baptifed  fhall  be  {dxtd"  but 


how  tremendoufly  awful  is  the  '^rcverfe  part  of  thefr 
commiffion  ?  Who'  can  proROunce  it  without  horrors- 
It  (hould  ftrike  terror  into  every  foul,  "  He  that  bc' 
*'Iievethnot  (hall  be  damned."  Wherefore  let  the  counlel  itv 
the  text  be  powerfully  felt  by  every  youthful  mind,  as  a  mat- 
ter of  the  firil  and  higheft  importance.  «*  Remember  thy  Crc- 
•<  ators  in  the  days  of  thy  youth."  Remember  the  character 
of  the  Lord  o(  univerfal  nature  ;  he  is  not  a  man,  he  is  not  a 
weak  and  impotent  creature,  but  the  Creator  of  the  ends  of 
the  earth,  whofe  arm  is  full  of  power  j  his  look  Ihakes  she 
earth  to  its  center  ;  his  angcj-  makes  the  pillars  ot  heaven  to^ 
tremble  ;  the  hills  melt  and  the  mountaigs  efcape  from  before 
him.  Wherefore  my  beloved  children,  "  Acquaint  yourfelves 
"  with  him  and  be  at  peace,  and  thereby  good  fhall  come  un- 
"  to  you." 

I  proceed  to  the  fecond  part  of  this  dHconrfe,  to  endea- 
vour to  inforce  the  duty  on  every  young  and  tender  mind. 
It  is  impoffible  in  the  range  of  a  narrow  difcourfe  to  pafs  the 
limits  of  our  text.  The  field  of  reafon  and  the  extent  of  reve- 
lation upon  this  fubjed,  the  life  of  a  Mathufalah,  could  not 
exhibit. 

Firft,  the  flate  of  your  h'r th  is  rccommendad  to  your  con- 
fideration  ;  that  you  have  come  into  the  world,  ihapen  in  fin, 
and  brought  forth  in  iniquity,  and  your  firft  catrance  int© 
exigence  is  under  the  charadler  of  children  of  wrath.  It  is  an 
awful  thought  for  recoiledtion,  that  you  are  by  nature  guilty 
and  obnoxious  in  the  fight  of  unftained  purity.  This  is  the 
fundarncnt:il  reafon  of  clrcuracifion,  baptifm  and  the  dedica- 
tion of  children  to  God.  The  declaration  of  heaven  is  on  the 
one  hand,  "  That  by  one  man's  difobsdience  many  were  made 
**  fmners.  That  the  judgment  came  upon  all  men  to  con- 
*«  demnation  ;  all  are  under  the  curfe,"  and  the  demands  of 
juftice  refts  upon  the  children  who  have  never  fmned  after  the 
fimilltude  of  Adam's  tranfgreffion,  as  well  as  others.     And  on 


C  ^01  2 

■tYit  other  hand,  all  muft  repent,   from   the   youngeft   to   tbe 
oldeft,  and  turn  unto  God  in  the  way  appointed. 

Secondly,  the  remembrance  in  the  text,  feems  to  imply  a 
natural  difpofition  of  unmindfalnefs  of  God.  Were  we  born 
with  a  right  temper,  it  v'ould  be  as  natural  to  love  God,  obey 
his  commands  and  avoid  what  he  forbids,  as  to  exhibit 
defire  for  food  and  drink.  That  our  firll  appearances  of  a(51ion 
are  not  to  love  and  ferve  God,  are  certain  evidences,  that 
our  natural  propenfities  are  wrong,  wherefore  upon  this  fup- 
pofition  we  are  called  upon  to  remember  our  Creator  while 
we  are  young.  And  this  remembrance  implies  every  temper, 
exercife  and  duty  which  conftitutes  real  piety  and  true  reli- 
gion. Wherefore,  let  children  and  youth  who  would  wifh  for 
happinefs  and  the  favour  of  God  comply  with  this  divine 
counfeh 

Thirdly,  remember,  while  you  continue  in  your  native  and 
wicked  temper,  God  cannot  be  your  friend,  but  enemy.  «  He 
"  is  angry  with  the  wicked  every  day.  If  they  turn  not,  he 
"  will  whet  his  fword,  he  hath  bent  his  bow,  and  made  it  rea- 
**dy."  Therefore  you  are  liable,  however  young,  while  rC" 
maining  Impenitent  and  unbelieving  to  be  turned  into  heli 
with  all  that  forget  God.  While  this  is  your  character,  no- 
thing keeps  you  from  this  awful  doom,  but  the  v.'onderfui  pa- 
tience and  forbearance  of  God.  He  moft  fUrely  has  power 
enough  and  provocation  enough  to  fend  you  to  perdition  every 
moment  you  remain  out  of  Chrift.  There  is  the  greatefl 
reafon  therefore  that  you  (hould  remember  your  Creator  iu  the 
days  of  your  youth. 

You  know  not,  my  dear  friends,  but  th^it  you  may  die 
young.  You  have  no  more  fecurity  for  life,  than  the  mod 
aged  perfon  loit  ering  under  the  burden  of  many  years  and  in. 
firmities.  This  is  a  truth  the  young  can  hardly  be  perfuaded 
bslieve.     Nay,  the  very    fcrcngth  of  year   coiuuLu- 


!:•-> 


C^    1    -« 


L  1 021  3 

tlon  and  heat  o{  blood  expcfes  you  to  many  fatal  difeafes.  As 
many  die  in  youth  as  in  other  periods  of  life.  God  may  take 
away  your  breath  every  day  and  every  hour  juft  at  his  plea- 
fure.  Now  as  this  is  the  fituation  of  every  individual,  what  an 
argument  of  irrefiftible  force  is  it  to  induce  you  to  remember 
your  Creator  and  your  fouls  in  the  days  of  your  youth. 

If  you  are  not  difpofed  to  attend  to  religion  now,  there  can 
be  no  future  period  of  life,  in  which,  if  left  to  yourfelves,  you 
■will  be  more,  or  even  fo  much  inclined  to  this  duty.     If  mo. 
tives  and  arguments  can  have  any  influence,  thefe  are  as  ftrong 
and  powerful  now,  as  they  can  be  at  any  time  hereafter.     The 
reafons  drawn  from  the  uncertainty  of  life — the  commanding 
authority  of  God — the  precioufnefs  of  the  foul — the  importance 
of  falvation  ;  and  your  own  intereft,  are  all  as  weighty  and 
forcible  now,  as  they  ever  will  or  can  be.     Thefe  can  never  in- 
creafe.     But  it  is  an  awful  and  alarming  fat^l,  that  your  indif- 
pofition  to  attend  to  religion  increafes  daily   through  every 
period  of  life.     Your  years  grow  not  fafter  than  the   hardnefs 
ofheart,  blindnefsofmind,  and  ftupidity  of  confciefnce.     This 
arifes  from  various  caufes.     From  the  native  alienation  of  the 
foul  from   God  ;  the  longer  it  continues   unreftrained,   the 
ftronger  it  becomes.     It  arifes  alfo  from  the  force   of  fenfual 
pleafures  and  from  the    nature  of  a   worldly  temper.      The 
more  fuch  pleafures  are  indulged,  the  greater  power  they   ac- 
quire.    Ths  longer  our  attachments  to  the  world  are  indulged, 
the  greater  the  dliEculty  to  renounce  them.     This  fatal  temper 
likewife  gains  ftrength  from  the  delufive  and   fafcinating  hopes 
of  amore  convenient  feafon  for  engaging   in   religion.     This 
prefumption  is  al  ways  of  a  growing  nature.  The  longer  we  put 
off  the  concerns  of  our  fouls,  the  motives  for  fo  doing  accumu- 
late, till  death  tlofes    the  fccne  and  all   is  loft  iorever.     Hence 
coUedin^  all  confiderations  into  one  view,    youth  will  never 
have  a  more  con^'enient  opportunity  or  a  better  difpofilion  for 
rhe  remen\brarce  cf  your  Creator,  if  left  to   yourfelves,  than 
the  piefeat.     "  i^V-  h  the  accepted  lime,  no-jj  is  the  day,  of 


'i  J 


"falvatron."  You  muft  enter  upon  falvatlon  now,  cr  It  Is 
probabk  you  never  will.  Weigh  the  arguments  placed  before 
you;  Ifthefe  cannot  influence  you  at  prefent,  it  is  certain 
their  imprcflions  will  become  weaker  every  day.  Then  think 
for  a  moment  what  is  likely  to  be  the  confequence.  That  you 
muft  make  your  bed  in  ever  lading  for  rows.  God  only  can 
turn  the  heart  from  youthful  pleafurcs  and  finful  amufements 
and  form  it  by  his  grace  for  his  love  and  fervice,  therefore  be 
intreated  to  remember  your  creator  in  the  days  of  your  youth. 
The  effectual  grace  of  God  in  your  repentance  and  converfion, 
ftiould  be  improved  by  you  as  an  irrefiftible  argument  to  caufc 
you  to  remember  him. 

^  This  fubjea  will  clofe  with  a  few  obfervations  on  the  mo- 
tives m  our  text  employed  to  excite  young  people  to  this  great 
duty,  the  remembrance  of  God  and  their  Saviour.     Remem- 
ber, «  while  the  evil  days  come  not  nor  the  years  draw  nigh, 
«  when  they  fhall  fay,  I  have  nopleafure  in  them.'*  By  evil  days 
is  generally  and  rightly  underftood  times  of  ficknefs,  calamity, 
pams  and  death.  Perform  this  duty,  make  your  peace  with  your 
Maker,  embrace  the  Redeemer,  relinqnifh  fin,  and  engage  ia 
the  ways   of  piety  in  the  prime  of  life.     Thefe  things  are  to 
be  done  while  you  are  young.      They  ought  not  to'be  poll- 
poned  for  a  day.     Evil  days  are  faft  hafiing  on,  in  which  we 
Will  find  no  pleafure.     God  is  long  fuffering  and  erants  fpace 
for  repentance.     And  it  concerns  all  to  attend  to  it  immediate- 
ly  and  prepare  for  their  latter  end.     Old  age  will  advance  and 
thefe  will  be  years  of  unpleafantnefs.     Barzillai  could  not  then 
rehfh  any  of  the  delights  of  fenfe.       There  you  will  be  loaded 
with  infirmities,  palfies,  pains  and  weakneiTes  of  a  thoufand 
forms  ;  your  firength  will  become  labour  and  forrow.     We 
Hiall  have  then  parted  v.ith  the   moft  of  cur  dear  friends  and 
reasons,  and  the  refidue   may  have   become  wearied  of  us. 
This  ,s  a  tormenting  fee?irg.      It   is  worfe  than  th,  pangs  of 
death.     Wifh  not  tu  be  old,  but  wifli  to   be  good.     Become 

O 


I   J24  1 

ijfijly  religioas,  "  then  if  you  lire  you  will  live  to  the  Loriy 

*«*  and  if  you  die  you  will  die  to  the  Lord,  fo  that  whether  you 

'live  or  die  you  will  be  the  Lord's."  Bleffed  are  the  youch  who  are 

the  favorites  of  heaven  and  united  to  Jefus.  Confider  how  grofs 

the  abfurdity,  and  how  bafe  the  ingratitude,  to  give  our  ftrength 

and  the  flower  of  our  days  to  Satan,  and  to  hope  that  God  will 

-accept  the  dregs  and  refufe  of  life.  This  will  be  offering  the  torn, 

the  lame,  and  the  fick  for  facrifice,  which  will  furely  be  reje^ed. 

'How  can  we  expefl  God  will  fupport  and  comfort  us  in  age, 

when  we  ferved  him  not  while  we  were  young.    Precious  was 

the  experience   of  the  Pfalmift  when  he  could  fay,   "  O  God 

**thou  haft;  taught  me  from  my  youth;  now  alfo  when  I  am 

"*  old  and  grey-headed,  forfake  me  not." 

An  argument  to  enforce  religion  upon  tender  minds,  Is  tafceM 
'in  ftrong  figurative  expreffions  from  the  luminaries  of  heaven 
and  the  clouds  of  the  air.  "  While  the  fun,  or  the  light,  or 
■^^*  the  moon,  or  the  ftars  be  not  darkened,  nor  the  clouds  re- 
«  turn  after  the  rain."  All  thefe  bright  luminaries  be- 
come dim  to  the  aged,  through  failure  of  fight  and  all  the 
powers  of  nature.  Their  underflandings,  memories  and 
all  their  faculties  fail.  The  beauty  and  pleafure  of  all  thefe 
things  are  pafled  away.  Then  the  clouds  return  after  the 
•rain.  No  fooner  is  one  cloud  blown  over  than  another  fuc- 
ceeds  ;  thus  the  aged  are  no  fooner  relieved  from  one  difeafe 
and  pain  than  they  are  feized  with  another.  Their  ailments 
are  like  a  continual  dropping  in  a  rainy  day.  Let  all  theii 
things  be  placed  together  to  engage  youth  in  an  early  atten- 
tion to  religion.  The  commandment  of  your  bleeding  Saviour 
"is,  "Seek  firft  the  kingdom  of  God  aad  the  righteoufnefs 
*'  thereof."  And  thofe  that  feek  me  early  (liall  find  me. 
*'  Remember  now  thy  Creator  in  the  days  of  thy  youth,  while 
•'  the. evil  days  come  not*  nor  the  years  draw  nigh  when  thoa 
■"  (halt  fay,  1  have  no  pleafure  in  them ;  while  the  fun,  or  the 
"  light,  or  the  moon,  cr  the  il:irs  be  not  darkened,  nor  the 
^*  clouds  return  after  the  rain  " 


2s  it  not  2.  melancholy  thought  that  any  of  you  fiiould  peruTi  f 

Is  not  the  thought  tranfporting  that  you  flioujd  all  enjoy 
Jhe  felicity  and  glories  of  heaven  forever  ? 

G  that  it  might  be  a  portion  of  my  bllfs  to  behold  you  m 
the  celeftial  world !  That  you  might  fee  me  there  as  you  now 
do  In  this  facred  delk,  and  that  I  might  behold  you  in  thefe 
Siappy  regions,  as  I  now  behold  you  before  me.  Then  blefled 
siinii^eK— bappy  children-^sind  eternally  glorious  youth. 


SERMON      IX, 


How  Youth  may  become  Holy  and  Happy. 


Pfa.  cxix.  g.   Whereimth  fhall  a yotmg  man  chavfc  his  nuay  ?  By 
taking  heed  thereto  according  to  thy  nvord. 

THE  holjr  fcriptures  are  the  fource  of  all  divine  wifdom 
and  faving  knowledge  to  the  children  of  men.  They  are  pro- 
fitable for  doftrine,  for  reproof,  for  correftion,  for  inftruftion 
in  righteoufnefs.  They  are  of  the  mofi:  extenfive  fpiritual  uff, 
containing  all  things  neceflary  for  to  know  and  believe  con- 
cerning God,  ourfelves,  the  way  of  falvation  for  finners,  and 
the  graces,  virtaes  and  duties  for  acquiring  the  fame.  They 
are  perfedly  calculated  to  difplay  the  chara«5ter  of  God,  the 
holinefs  of  ihe  divine  law,  the  evil  and  turpitude  of  fin,  the 
recovery  of  finners  through  the  atonement  and  intercefiion  ot 
Chrifl:,  the  way  of  faith  and  obedience,  and  to  reftify  and  re- 
form what  is  atnifs  in  the  foul.  So  thit  the  man  of  God  or 
the  true  Chriftian  may  be  thoroughly  furnillied  for  the  per, 
formance  of  every  good  work. 

This  excellent  Pfalm  fhining  with  peculiar  luftrc  among  all 


C  107  ] 

the  Pfalms  of  David,  principally  confifts  irt  praifes  and  enco- 
miums on  divine  revelation.  The  Pfalmlfl  here  in  the  moft 
perfuafive  language  recommends  the  great  ufefulnefs  cf  the 
fcriptures,  from  his  own  example  and  the  diftinguiflied  blef- 
fings  he  had  experienced  in  them.  How  often  does  he  et» 
preis  his  moft  ardent  defires,  for  a  more  intimate  acquaintance 
Avith  thefe  precious  oracles,  and  to  be  more  conformed  to  their 
inftrudions  ?  "  Deal  with  thy  fervant  according  to  thy  mer- 
**  cies,  and  teach  me  thy  ftatutes.  I  am  thy  fervant,  give  mc 
"  uaderftanding  that  I  may  know  thy  teftimonles.  O  how  I 
«'  love  thy  law ;  it  is  my  meditaUon  all  the  day." 

There  is  no  lefs  than  ten  words  employed  in  this  long  Pfalm 
cxpreffive  of  the  glories  and  advantages  of  divine  revelation. 
And  what  is  very  remarkable,  there  is  not  a  veiTe  ia 
which  one  of  thefe  terms  is  not  ufed,  a  very  few  excepted,  yet 
ihey  are  fo  placed  and  tranfpofed,  that  the  moll  accurate  reader 
feels  no  tedious  repitition,  but  every  phrafe  appears  ^^'ilh  beau- 
ty and  affords  him  the  higheft  pleafure  and  delight. 

It  is  ftiled  God's  laiv,  becaufe  the  fcriptures  are  given  by 
the  {upreme  and  fovereign  legiflator — his  iw^/,  becaufe  they 
contain  the  oi-der  of  his  difpenfations,  and  the  courfe  of  man's 
ebedience — his  com7nanJ7/ientst  becaufe  iffued  by  the  moft  ab- 
fjlute  authority — his  tejiimoniest  becaufe  attefted  or  witnefled 
to  the  world  by  the  moft  irrefragable  evidence — his  precepts, 
becaufe  they  are  the  prefcriptions  of  heaven  to  man — his  iwrdi 
becaufe  they  are  the  declarations  of  his  vi\\i—\i\s  judgments^ 
becaufe  by  them  we  fliall  be  judged — his  rightcoufnefs,  htc^^M^Q 
boly,juft  and  good,  and  the  ftandard  of  perfed  juftice— his 
fiatutes,  becaufe  fixed,  immutable  and  of  perpetual  obligation — 
his  truth,  becaufe  they  are  faithful  fayings  and  founded  on 
principles  of  eternal  verity. 

Now  thefe  oracles  which  iwe  defcribed  in  fuch  a  variety  of 


charafters,  exhibit  complete  rnles  of  dlreftton  in  erery  cafe- 
In  all  difficulties  in  which  perfons  may  be  involved,  here  ii 
inftruiiion  for  deliverance,-  or  how  to  bear  them  with  patienccj 
and  improve  them  for  their  greateft  good.  In  our  text  they 
give  direftions  of  the  higheft  importance,  to  wit,  how  the  rifing 
generation  may  become  holy  and  ufeful  in  the  world,  and  be 
happy  forever.  "  Wherewith  (hall  a  young  man  cleanfe  his  way  i 
•*  By  taking  heed  thereto  according  to  thy  word/*  My  young- 
friends,  I  hope,  will  grant  their  attention  to  a  fubjeft  of  fuch 
infinite  magnitude.  It  is  long  fmcc  it  was  faid  by  the  wifeft  of' 
men,  that  youth  is  folly  and  vanity.  I  will  not  enter  into  tht 
common  eifay,  that  youth  is  worfe  in  this  age  than  formerlyc 
Every  one,  even  the  moft  ignorant,  is  continually  giving  lec« 
tures  on  this  topic.  This  is  not  by  any  means  a  general  truth  » 
there  may  be  particular  places  where  one  generation  may  be 
worfe  than  a  preceding,  fo  there  may  be  places  where  a  gene- 
ration arifes  better  than  the  one  which  went  before  it.  But 
however  this  matter  may  be,  there  is  in  the  words  before  us  a& 
important  queftion  afked,  and  a  fatisfadory  anfwer  given  for 
the  diiedion  of  the  rifing  generation. 

There  are  various  thiags  of  high  importance  contained  m 
the  queftion,  "  How  (hall  a  young  man  cleanfe  his  way  V*  By- 
way, when  ufed  in  this  figurative  fenfe,  exprefllve  of  the  moral 
temper  and  charafter,  is  generally  meant  the  bias  and  inclina- 
tion of  the  heart,  and  the  courfe  and  prevailing  tenor  of  the 
life.  If  the  habitual  turn  of  the  heart  be  to  that  which  is  good 
and  the  external  converfation  fuch  as  becometh  the  gofpel,  then 
his  way  is  right  with  God,  or  it  is  in  its  meafure  clean^  But 
if  the  heart  be  commonly  difpofed  to  evil,  and  the  converfation 
ungodly,  this  proves  his  way  to  be  unclean,  or  corrupt  and 
vicious. 

To  cleanfe,  in  a  moral  or  religious  fenfe,  fignifies   to   reform 
and  amend  that  which  is  amifs  both  in  heart  and  conduA.   T» 


"aflc,  therefore,  howa  perfon  fliall  cleanfe  his  vfnj,  Fully  implies 
that  his  way  is  corrupt,  morally  defiled  and  wicked,  and  ftands 
in  abfolute  need  of  purification  and  fandlilic  ation. 

This  queflion  imports, 

rirft,  that  all  are  guilty  and  polluted  even  the  very  youngeft. 
It  is  a  melancholy  truth,  «  That  the  imagination  of  man's 
"  heart  from  his  youth  is  only  evil  continually ;  that  he  cannot 
"  be  clean  who  is  born  of  a  woman  ;  that  all  flefli  have  cor- 
■*  rupted  their  way  ;  that  that  which  is  born  of  the  flefli  is  flefli  ; 
"  that  by  one  man  fin  entered  into  the  world,  and  death  by  fin, 
-<*  and  fo  death  hath  pafled  upon  all,  for  that  all  hath  finned.'* 
Thus  the  infant  juft  born,  though  it  never  has  a(5^uany  tranf- 
j^refled  the  law  of  God,  or  in  apoft;olic  language,  finned  after 
the  fimilitude  of  Adam's  trarfgrefllon,  yet  there  is  a  deilitution 
:X){  the  divine  image  and  a  want  of  conformity  to  the  divine 
"law,  from  whence  proceeds  all  fin  and  corruption  which  (lain 
and  defile  the  future  life.  Wherefore  this  original  depravity 
muft  be  removed,  thefe  ftains  mufl:  be  waflied  avvay,  the  way 
muft  be  clearifed,  and  for  thefe  purpofes  the  holy  fcriptures 
-4ifFord  infallible  inftrudion. 

Secondly,  this  quellion  Imports  that  young  perfons  are  guil- 
ty of  many  aSual  iniquities,  whereby  they  are  awfully  polluted 
in  heart  and  life.  Thefe  by  Solomon  are  termed  "  folly  and 
Vanity,"  and  by  St.  Paul,  "  youthful  lufls."  Perfons  whea 
joung  are  full  of  life  and  fpirits  ;  feel  not  the  pciins,  cares  an  i 
anxieties  of  advanced  age.  Thefe  impel  them  to  the  gratifi- 
cation of  prefentdefires,  and  theyrufli  on  with  a  vcUtile  impe- 
tuofity,  thoughtlefs  and  regardlefs  of  all  the  confequences  fol- 
lowing after.  Their  minds  are  blind  to  immortal  concerns, 
and  wholly  occupied  with  the  projects  of  prefent  pleafure. 
This  corruption  of  their  way  manifefts  itfelf  in  feme  fiick 
particulars  as  thefe.     An  averfica  to  read  God'a  holy   wor.i 


-and  pious  books ;  a  negle£l  of  fecret  prayer  ;  an  avoidance  of 
joining  in  family  worfliip;  and  an  averfion  from  religious  exer- 
cifes  in  general.  Feeling  the  fabbath  a'burden,  and  an  attendance 
upon  the  houfe  of  God  is  a  wearifome  tafk.  They  are  often 
prone  to  negleft,  if  not  defpife  the  pious  counfels  and  admoni. 
lions  of  parents  ;  they  attend  to  the  indulgence  of  their 
own  inclinations  and  purfue  the  evil  imaginations  of  their  hearts. 
Thus  I  might  fhow  in  a  great  variety  of  things,  the  corrupt 
ways  of  youth,  fuch  as  bad  language,  profane  cbrfing  and 
fwcaring  ;  lafcivious  converfation  ;  gambling  ;  afibciating  with 
wicked  company  ;  and  an  innumerable  train  of  fuch  evils, 
which  demonftrate  the  way  of  youth  wants  cleanfmg. 

Let  us  now  attend  to  the  anfwer,  wherein  youth  are  taught 
how  this  important  matter  may  be  accompliftied ;  how  the 
young  may  become  virtuous,  ufeful  and  blefled.  "  By  taking 
*'  heed  to  their  way  according  to  the  word  of  God."  That 
the  way  of  youth  is  exceedingly  corrupt  is  abundantly  evident 
from  the  previous  obfervations ;  therefore  the  enquiry  how 
the  fame  may  be  cleanfed  and  purified,  is  of  the  higheft  mo- 
ment. Would  to  God  all  who  are  young,  were  folicitous 
aad  anxioufly  concerned  how  they  fhould  get  their  hearts  re- 
newed, their  lives  refo:  med  and  their  fouls  faved  ! — Thofe  who 
would  attend  to  this  fubje<ft  muft, 

Firfl,  receive  the  fcriptures  as  a  fyftem  of  revelation  from 
heaven  for  the  certain  direiflion  of  every  foul  to  eternal  life. 
«  The  law  of  the  Lord  is  perfeft  converting  the  foul."  There 
can  be  no  cafe  or  circumftance  of  a  religious  nature  for  which 
rules  arc  not  there  given.  Let  the  young,  therefore,  firmly 
believe  the  fcriptures.  Beware  of  every  doubt  and  every  mif- 
giving  tliought  upon  this  head.  Examine  the  evidences  of 
their  divinity  v.'ithout  fcruplc,  and  cleave  to  them  as  your  life. 
Tliey  furnith  you  with  infallible  inlhuJtion,  how  you  ftiall  ferve 
your  generation,  procure  the  falvation  of  your  fouls,  and  at- 
tain to  ihe  en  ioyment  of  eternal  felicity 


Secondly,  here  *hey  are  taught  how  they  may  get  their 
tjatures  changed,  cleanf^d  and  fandiified.     "  Ihofe  who  feek 
*•=  me  early,  faith  the  Lord,  fliall  find  me."     That  is,  ihofe  who 
feek  God  in  the  method  appointed  in  the  fcriptures,  will  furely 
obtain  their  defires.     Thofe  who  feek  God,  by  repentance  of 
fin,  forfaking  their  iniquities,  repairing  to  the  blood  of  Jefus 
by  faith,  committing  their  fouls  into  his  hands,  looking  to  his 
righteoufnefs  alone  for  juftification,  and  to  his  grace  for  fandi- 
fication,  giving  up  their  hearts  in  love  to  God,  and  refolving 
to  walk  in  all  the  commandments  of  the  Lord.     This  is  the 
fum  of  that  feeking  God  contained  in  the  bible.     The  young 
have  really  as   much  need  cf  eiFedual  grace,  of  converfion^ 
faith,  repentance,  &c.  as  any  other  finners.     Hence  the  young 
man  in  the  gofpel  who   was  pofTelfed  of  fo  many  natural  and 
amiable    accomplifhments,  that  Jefus  loved  him,  yet  his  way 
Wanted  cleanfmg  ;  there  was  one  thing  lacking;  his  foul  was 
not  adorned  with  the  beauties  of  holinefs.      Hearken  to  the 
voice  of  Solomon  to  his  pupil,      "  My  fon,  if  thou  wilt  hear 
"  my  words,  and  hide  my  commandments  with  thee,  fo  that 
*•  thou   incline  thine  ear  unto  wifdom,  and  apply  thy  heart  to 
"  underftanding  :  yea,  if  thou  crieft  after  knowledge,  and  lifteft 
*'  up  thy  voice  for  underftauding,if  thoufeekefther  as  filver  and 
"  fearcheft  for  her  as  for  hid  treafures  ;  then  fhalt  thou  under- 
«  (land  the  fear  of  the  Lord,  and  find  the  knowledge  of  God/'' 
The  fcriptures  teach   you  to  pray  to  God,   to  worHiip  him,  to 
fubmit  to  his  will,  to  honor  your  parents,  to  love  your  brothers 
and  fifters,  to  love  all  mankind,  and   to  do  good  unto  all  as 
you  have  opportunity,  and  fill  all  your  iiations  and  relations 
in  life  with  faiihfulnefs  and  propriety.     Thele  are  a  ftw  of  the 
counfels  of  the  divine  oracles  to  the  children  of  men.     They 
are  as  fafficient  now  as  they   were  in  the  times  of  Timothy, 
*<  to  make  them  wife  unto  falvation."     Would  youth  be  com- 
fortable in  life,  ufeful  .ind  honorable  in  the  world,  have  peace 
and  hope  in  death,   and  finally  be  brought  to   thofe  regions 
where  rivers  of  blefTedneis  eternally  flow,  "  Let  them  take  heed 
*'  ufito  their  way  according  to  the  word  of  GodJ' 

P 


I  "2 1 

A  brief  addrefs  to  thofe  who  are  young  will  conclude  this 
iiilcourfe  I  have  often  addiefled  your  fathers  in  the  days  ©f 
jheir  youth,  and  this  will  probably  be  among  my  lafl  direded 
£0  you  in  this  particular  form. 

My  dear  children  and  amiable  youth,  all  that  fliall   be  faid 
at  prefent  will  flow  from  the  mod  fincere  intention  to  promote 
your  felicity  in  this  world  and  in  the  next.     Your  blifs  and  ml- 
fery,  life  and  death,  are  placed  before  you,  and  this  day  you 
arc   folemnly  called  upon  to  make  your  elefticn.     Confider 
■what  is  your  ftate  and  practice.     Confider  you  are  in   the 
bands  of  a  God  of  infinite  power  to  punifti  or  to  reward.    Con- 
fider whether  you  hare  moft  need  of  God,  or  God    of  you. 
What  will  be  your  final  deftiny  if  you  continue  in  fin,  impeni» 
tent  and  unbelieving,  negle^ers  of  God,  defpifers  of  Jefus 
Chrift  and  of  your  own  immortal  fouls  ?  You  certainly  know  you 
muPcdie,  aad  pafs  to  judgment,  and  thefe  awful  events  may  tako 
place  refpeding  you,  while  you  are  in  all  the  bloom  of  life,  and 
In  an  hour  when  you  think  not.     You  have  attended  the  fune- 
rals of  multitudes  of  perfons  younger  than  yourfelves.    Where- 
fore be  exhorted  in  this  your  day  to  attend   to  the  thirgs  cf 
your  peace.     God  is  ftretching   out   his    compaflionate  arms 
unto  you,  the  pi-ecious  blood  of  the  Saviour,  wliich  was  filed 
for  your  falvation,  is  calling   upon  you ;  the   Holy   Ghoft   is 
llriving  with  you  ;  minifteis,  are   calling  upon   you,   praying 
for  you  and  weeping  over  you.       Your   pious  parents,  in   all 
the  tender  language  cf  perfuafion,    and  with  bowels  yearning 
for    your   fouls,  are  preffing  the  things  of  religion   upon  you. 
Yea,  all  the  holy  angels,  and  the  whole  church  in  heaven  and 
earth,  folicitoufly  urging  you  to  come  and  drink  of  the  waters 
©f  life  freely.     Now  what  do  you  fay  to  all  tbefe  mighty  invi- 
tations ?  Will  you  hear  or  will  you  forbear  ?  If  you  refufe  to 
cleanfe  y(5ur  way   according  to  the  word  of  God,  remember 
the  terrible  denunciations    of  divine   wrath    againft   all  fuch. 
*'  Becaufe  I  h.ive  called  and  ye  have  refufed    I  have  ftretched 
«*  out  my  hand  and  no  man  regarded  ;  h>M  ye  fet  at  nought 


C"3  2 

«'all  my  counfel  and  would  none  of  my  reproof:  I  alfo  wiK 
"  laugh  at  your  calamity  and  mock  when  your  fear  cometh  j 
«  when  your  fear  cometh  as  defolation,  and  your  deftruclion 
«*  as  a  whirlwind,  then  fliall  they  call  upon  me,  but  I  will  not 
«  anfwer ;  they  will  feek  me  early  but  they  fliall  not  find  me.'* 
To  avoid  thefe  awful  calamities,  I  befeech  you  by  all  that  is 
facred,  by  the  happinefs  of  heaven  and  the  torments  of  the 
damned,  that  you  would  hearken  to  «  Wifdom  crying  without, 
<*  uttering  her  voice  in  the  ftreets ;  turn  ye  at  my  reproof; 
«  behold,  I  will  pour  eut  my  fpirit  unto  you,  I  will  make 
«  known  my  words  unto  you.  Hear  and  your  fouls  (hall 
•*  live."  My  dear  youtfe,  I  leave  you  to  God,  and  your  own 
ferious  thoughts. 


tamamMMMMMnn 


SERMON      X. 


Sober  mindednefs  warmly  recommended  to  thoje 
who  are  Young, 


Tit.  ii.  6.  Tcuitg  men  Ukeimfe  exhort  to  Ic  fohr  minded. 

VARIOUS  and  extenfive  are  the  duties  incumbent  upon 
the  minifters  of  the  gofpel.  So  numerous,  important,  and 
folemn,  that  the  apollle  after  a  review  and  confideration  of 
them,  exclaims,  "  Who  is  fufficient  for  thefe  things  ?"  They 
are  to  teach  the  whole  counfel  of  God ;  every  docftnne,  duty 
and  virtue  contained  in  the  fcriptures.  They  are  with  propri- 
ety to  addrefs  every  rank,  from  the  highift  dignity  of  honor 
to  the  loweft  grade  of  mankind.  From  thofe  who  fway  fcep- 
tres  and  fit  on  thrones,  down  to  the  poor  and  thofe  who  fit 
on  dunghills ;  all  thcfe  various  degrees  are  to  be  inftruifled  by 
them.  How  much  need  have  they  of  all  kinds  of  learning 
and  wlfdom,  common  and  uncommon,  to  enable  them  to 
adapt  their  inflrudion  to  an  infinity  of  cafes.  St.  Paul  taught 
people  of  every  clafs,  rich  and  poor,  learned  and  unlearned, 
jninlfters  and  people,  fervants  and  children.  He  inftrufled  min- 
ifters how  and  to  whom  they  ftiould  preach.  He  gave  diredions 


C  "5  3 

and  counfels  to  Timothy  and  Titus  relative  to  things  of-the 
higheft  importance.  He  fometimes  prefcribes  to  them  the 
fubjeds  on  which  they  fhould  preach,  and  mentions  the  vari- 
ous clafles  of  mankind  to  vehich  they  were  to  addrefs  them- 
felves,  and  how  their  exhortatidOns  ought  to  be  ordered.  In 
this  chapter  Titus  is  counfelled  to  preach  the  duties  incumbent 
en  every  age  and  fex.  He  mud  teach  aged  men  how  they 
ought  to  condudl  :  "  x^o  that  their  hoary  head  being  found  in 
"  the  way  of  righteoufnefs  might  be  a  crown  of  glory  to  ihem.'* 
The  aged  women  ahb  he  was  to  inftrud,  "  that  they  may  be 
"  in  behaviour  as  becometh  hoh'nefs.  That  the  young  women 
•■'  fiiould  be  fober,  difcreet,  chafte,  keepers  at  home,  good,  &c, 
"  Young  men  llkewife,  exhort  to  be  fober  minded."  Thus 
minifters  Ihould  be  particular  in  their  preaching.  That  by 
touching  every  ones  cafe,  they  may  aiFed  the  confciences  of 
all.  They  muft  give  to  every  one  his  portion  in  due  feafon- 
Alas,  how  few  are  difpofed  to  take  their  portion,  and  how 
ready  are  we  to  make  application  to  others  of  that  wlikh  we 
ought  to  take  to  ourfelves  ? 

The  young  perfonsto  whom  Titus  Is  to  addrefs  himfelf,  he 
Is  to  exhort.  This  word  implies  inftrudion,  diredlon  and  per* 
fuafion.  In  order  to  exhort  any  perfon  to  the  performance  of 
his  duty,  he  muft  be  firft  taught  the  nature,  ufe  and  advantages 
of  it  ;  in  the  next  place  he  muft  be  diredted  how  to  comply 
therewith  and  reduce  the  inftrudicn  to  practice  ;  then  perfuafi- 
on,  commonly  called  exhortation,  is  necefuiry — in  which  mo- 
tives and  confiderations  are  ufed,  with  the  tendcreft  applica- 
tion to  the  pafflons,  to  influence  and  induce  perfons  to  yield 
a  willing  obedience.  Here  the  benefits  and  bleflings  of  com- 
pliance with  duty,  and  the  dangers  of  non-compliance  are  to 
be  urged  and  prefTed  upon  the  confcience  by  every  argument. 

The  exhortation  is  here  directed  to  thofe  v.ho  are  young,  and 
the  duty  to  which  they  are  to  give  their  attention  is  to  hs  fiber 
minded.    The  whole  duty  incumbent  upon  youth  is  compre- 


C  116  3 

headed  in  this  fmgle  phrafe.  And  no  doubt  infinite  wifdom 
feleded  this  term,  as  the  reverfe  of  it  is  too  incident  to  the 
youn-^,  to  wit,  levity,  vanity,  folly  and  inconfideration.  And 
I  hope,  my  dear  young  friends,  you  will  fuirer  this  exhortation 
to  be  preffed  upon  you  with  all  earneftnefs,  as  it  is  the  counfel 
of  an  infpired  apoftle,  yea,  of  God  your  Maker  himfelf.  And 
according  to  yoar  conformity  to  it  or  otherwife,  you  will  be 
finally  judged  and  fo  faved  or  loft  to  all  eternity.  The  whole 
of  this  fubjeil  will  be  confined  to  thefe  two  things, 

Firft,  the  explanation  of  fober  inindednefs. 

Secondly,  to  lay  before  the  younger  part  of  my  audience , 
fome  of  the  innumerable  motives  which  fhould  engage  thens 
to  be  fober  minded. 

None  who  are  acquainted  with  the  nature  and  conduft  of 
youth,  and  the  ftate  of  the  world  in  general,  can  deem  fuch 
a  fubje<5t  either  unfeafonable  or  impertinent. 

Firft  your  attention  is  invited  to  the  explanation  of  fober 
mindednefs,  to  which  the  young  are  exhorted. 

Firft  it  may  be  obferved,  that  this  phrafe  imports  a  found 
mind,  and  thus  it  is  rendered  in  another  epiftle.  *'  For  God 
"  hath  not  given  us  the  fpirit  of  fear,  but  of  power,  of  love,  and 
"  of  a  found  mind."  A  found  mind  is  oppofed  to  one  that  is 
dllbrder^d  and  corrupted  ;  and  this  is  unhappily  the  cafe  of 
every  mind  by  nature.  We  are  born  unholy  and  unclean,  v»» 
tiated  and  depraved.  "  We  were  fhapen  in  fin  and  brought 
"forth  in  iniquity.  God  made  man  upright  but  he  hath 
*«  fought  out  many  inventions."  By  reafon  of  our  apoftacy 
our  minds  are  become  the  abodes  of  darknefs,  confufion  and 
difordcr.  Thofe  powers  which  were  firft  formed  for  fubjetSion 
have  ufurped  the  government  in  the  foul ;  the  inferior  paffions 
and  fenfitive  appetites  now  rule  over  the  fuperior  faculties  of 


r  "7 1 

reafon  and  underTlanding.  Reafon,  which  was  formed  to  go, 
vern  and  direft  in  the  human  mind,  is  ejefled  from  its  throne  ; 
the  underftanding  is  overwhelmed  in  clouds  of  darknefs ;  and 
the  lower  propenfities  and  affedions  bear  fway  and  triumph  ; 
hence  all  is  anarchy  and  derangement  in  the  foul.  In  order 
to  become  of  a  found  mind,  thefe  maladies  mud  be  healed, 
and  thefe  diforders  muft  be  redified.  And  this  is  done  by 
regeneration,  repentance  and  faith  ;  by  a  reftoration  of  the  loll 
image  of  God  ;  of  divine  love  and  holinefs.  Hereby  the  mind 
becomes  found,  and  thus  perfons  are  formed  to  be  fober  minded. 

Secondly,  it  implies  in  it  confideration  and  thoughtfulnefs. 
The  heart  is  naturally  full  of  vain,  foreign  and  impertinent 
droughts.     When,  my  young  friends,  will  you  command  home 
your  roving  minds,  and  begin  to  think  foberly  and  feriouily  as 
you  ought  to  think  ?  When  will  you  turn  your  minds  to  mat- 
tcrs  of  infinite  moment  ? — to    think  with  anxious  folicitude 
about  the   concerns  of  your  everlatling  peace  ?    "  Thus  faith 
<«  the  Lord  of  hofts,  confider  your  ways."      Enter  into  your 
hearts  and  lives,  and  confider  whether  they  are  right  with  God 
according  to  the  GofpeL     Confider  for  what  your  capacities  ' 
were  created  ;  for  the  fervice  of  yout  generation,  for  uf^fulneis 
in  the  world,  for  the  enjoyment  of  God  and  happinefs  forever. 
Confider  whether  it  be  not  fail  lime  for  the  youngeft  of  yoa 
to  meditate  upon  the  defign  of  yciir  creation,  and  refledl  how 
you  have  lived  and  what  you  have  been  doing.     Your  paffed 
years  are  gone  as  a  tale  that  is  told.     Surely  the  feafon  is  come, 
that  the  youngeit  of  you  fliould  awake  from  your  ilumbers  of 
folly,  and  turn  from  your  excurfions  in  the  fields  of  delufion, 
and  begin   to   exercife  your  thoughts  upon  religion  and  the 
falvation  of  your  fculs.      When  the  apoille  ilfues  forth  this 
admonition  to  youth,  tliat  they  fhould  be  fober  minded,  it  is 
the  fame  thing  as  to  exhort  them  to  be  religious.      And  O 
that  God  would  imprefs  the  counfels  upon   your  hearts,   in 
fach  a  manner,  that  you  would  not  allow  yourfelves  peace, 
nor  indulge  your  eyes  in  fl-:ep,  nor  your  eyelids  in  iTuniber; 


C   1^3  •] 

till  this  moft  Important  matter  be  fecured,  that  you  are  wholly 
reduced  to  the  renunciation  oi"  youthful  lulls,  your  fouls  dedi- 
cated to  God,  and  by  faith  repofed  in  the  bofom  of  your  pre- 
cious faviour.     Remember,  all  youihful  follies,  all  manner  of 
fin  and  blafphemy  fliall  be  forgiven,  and  heaven  ivil!  not,  and 
earth  and  hell  cannot  pluck  you  cut  of  his  hands.     Confider, 
death  is  approaching, — eternity  opening, — and  before  the  fun 
concludes  the  day,  you  may  launch  into  that  future  and  un- 
known world — you  may   pafs  the  bourne  from  whence  there 
is  no  return  !     "  O  that  you  were  wife,  that  you  underflood 
*•  this,  that  you  would  confider  your  latter  end."     You  know 
that  multitudes  have  launched  out  of  this  ftate  by  unforefeen 
and  uoexpe^fted  deaths.     Accidents,  which  no  human  powers 
can  provide  againft,  have  inftantly  broken  the   thread  of  life, 
and  in  a  moment  opened  the  gates  of  eternity.     My  children, 
many  deaths  you  have  already  :;fcaped,  and  whether  ever  you 
will  efcape  another  is  with  a  fovereign  God,  who  gives  not  an 
account  to  any  of  his  matters.     Confider,  God  may  not  pre- 
ferve  you  from  another,  and  it  is  an  abfolute  certainty  you  can- 
not preferve  yourfelves  ;  wherefore,   immediately  receive   the 
divine  counfel  and  turn  unto  the  Lord.     ♦'  Turn  ye,  turn  ye, 
*'  for  why  will  you  die  :"  There  is  no  caufe  why  you  fliould 
perifn,  but  what  aiifes  from  yourfelves.     There  is  enough  in 
your  heavenly  father's  houfe,   and   an  abundance   to   fpare. 
Inftantly   give  yos«felves  up  to  the  blefled  Jefus,  who  poured 
out  his  foul  unto  death  for  you.      He  is  the  compaflionate 
Saviour  of  youth  ;  loved  children  ;  took  them  into  his  divine 
arm<:  ;  laid   his  bleJfed  hands  upon  them  ;  and  declared  that 
of  fuch  is  tlie  kingdom  of  heaven.     Thofe  who  deny  children 
the  bie (Ted  dedication  to  the  arms  of  Jefus,   I   pafs  them  over 
to  their  ignorance  and  their  mafler  ;  but  Chrlft  is  merciful  t» 
little  ones,  whatever  may  be  the  ignorance,  delufion,  and  per- 
verfenefs  of  unhappy   parents,  dcllitute   of  natural  alTeclion. 
Are  not  children  of  the  church  God's  children  ?— were   they 
not  his,  iiud  devoted  to  him,  in  all  the  forms  of  vifibio  inftitu- 


tion  in  the  vifible  church,  from  Adam  to  Abraham,  from 
Abraham  to  Mofes,  and  from  Mofes  to  Chrift,  and  offuch  haS 
not  Chrift  declared  the  kingdom  of  heaven  to  confift  ?  God 
forbid  that  true  and  rational  chriftians  fhould  prohibit  their 
infant  feed  from  the  precious  ordinance,  initiating  them  into 
the  church,  and  placing  them  under  the  bleffings  of  the  covs" 
nant  of  mercy.  Mi ftaken,  mifinformed  and  deluded  parents, 
defpife  the  ordinance  of  baptifm,  fome  negled  it  akogether, 
and  fome  have  contra(5led  It  into  the  narrow  limits  of  adults. 
But  can  any  make  void  the  mercy  and  grace  of  God  ?  Igno- 
rant, weak  and  unnatural  parents  cannot.  The  covenant  of 
grace  refts  upon  a  firmer  foundation,  than  tlic  feeble  opinions 
of  men.  This  I  purpofe  to  demonftrate  with  the  leave  o£ 
divine  providence,  in  fome  future  difcourfe,,  that  thofe  who 
dtny  baptifm  altogether,  and  thofe  who  deny  it  to  infants, 
are  grofsly  criminal  before  God,  have  departed  from  the  truth, 
and  muft  fall  under  die  difpleafure  of  heaven.  It  is  an  infi- 
nite mercy,  that  tho'  they  may  deprive  their  children  of  cove- 
nant blefllngs  in  the  vifible  church,  and  wickedly  fcreen  them- 
felvesfrom  many  gofpel  duties,  yet  I  have  always  confidered 
the  former  as  more  confiftent  than  the  latter.  This  is  a  devia- 
tion which  I  muft  relinquifh,  and  refer  to  future  attention. 

Thirdly,  another  thing  implied  in  fober  mindednefs  is  cau- 
tion, circumfpedion,  and  prudence.  How  arduous  the  tafk 
to  reduce  youth  to  thefe  virtues  ?  The  word  fober  minded, 
is  fometimes  rendered  dlfcreet  as  in  the  verfe  preceding  our 
text.  This  I  apprehend  would  be  a  leading  ftep  to  true  reli- 
gion, and  perhaps  it  is  a  conftituent  of  its  nature.  Nothing 
can  form  us  to  wifdom  and  difcretion  equal  to  religion.  This  is 
one  of  the  higheft  evidences  which  can  be  afforded  of  real  pie- 
ty .Thus  fays  St.  Paul,  "  Walk  circumfpeflly,  not  as  fools,  but 
•'as  wife  redeeming  the  time."  The  refelution  of  the  Pfalm- 
ift  was,  "  I  will  behave  myfelf  wifely  in  a  perfe<5t  way."  To 
this  Solomon  often  exhorts  ;  «  My  fon,  be  vvifc,  therefore  get 
'*  wifdom,  get  underftanding  ?"     Thofe  who  are  young  and 


:about  entering  upon  the  tumultuous  ocean  of  this  world,  the 
beft  advice  can  be  given  you,  is  to  tiike  wifdom  for  your  coun- 
fellor,  and  true  religion  for  your  monitor.  Thsfc  v/ill  be  as  a 
pillar  of  cloud  to  fcreen  ycu  by  day,  and  as  a  pillar  of  ii^bt 
to  diredt  your  paths  through  this  dark  and  dreary    wild^mels, 

Tourthly,  humility  is  another  eflential  ingredient  of  a  fober 
dmind.  Therefore  St.  Peter  exhorts  youth,  "  To  bs  doathed 
«  with  humility."  Perhaps  more  young  people  are  ruined 
by  pride  than  by  any  other  fin.  Let  not  the  beautiful  glory 
in  his  beauty,  nor  the  ingenious  in  his  wit,  "  Bat  if  any  man 
«  w^ill  glory,  let  him  glory  in  the  Lord."  Our  Saviour's 
diredion  is,  "  Learn  of  me,  for  I  am  meek  and  lowly  of 
«  heart." 

Fifthly,  purity  and  chaftity  are  involved  in  and  mud  not 
beneglefted  in  the  explanation  of  a  fober  mind.  Remember 
our  apoftle  declares,  «  Fornication,  unclcannefs,  and  lafci- 
«' vioufnefs,  youthful  lufts."  Abftain  from  every  appearance 
of  thefe  things,  and  "  Even  from  die  garment  fpotted  by  rhc 
*'  fleih."  Hear  the  warning  voice  of  Solomon,  *'  Come  not 
*«  near  her  hnufejvvhofe  feet  go  down  to  death,  and  her  flcps 
«  take  hold  on  hell,  leaH  thou  mourn  at  hii,  when  thy  flcfA 
«♦  and  ^hy  bod)  are  coniumed." 

Sixthly,  fober  mmJednefs  implies  fteadinefs  and  compofurc 
in  oppofition  to  an  airy,  fickle  and  giddy  temper,  "  My  heart 
«  is  fixed,  faith  the  Pfalmift,  tru.ling  in  the  Lord."  Eilablilk 
"  your  hearts  therefore,  and  be  not  as  Reuben,  unliable  as 
*»  water,  for  fuch  will  never  excel."  Halt  not  between  cpin-. 
ions,  but  come  to  a  conclufion,  to  be  for  God  or  the  enemy. 
Chufe  you  this  day  whom  you  will  fervc,  the  Saviour  or 
Dcitroyer  of  your  fouls.     I  muH  not  omit,  to  obfcrve, 

Seventhly,  that  gravity,  fmcevity,  fcrioiuhefs,  and  an  orderly 
condu<5t  arc  iavcivtd  in  a  fober  K'iud.     Kc  wJiO  is  feilous  i» 


r  ^21 1 

liis  manners,' grave  Iii  his  deportment,  and  upright  and  ^ncere 
in  his  dealings,  is  not  only  ufaally  ftiled  a  fober,  but  a  good 
jnan.  Tiiink  not,  O  youth,  I  would  perfuade  you  to  affiime  a 
dark  countenance,  a  down  cait  look,  and  a  gloomy  phiz.  Of 
all  people  in  the  world,  thefe  are  the  mofl;  dangerous  ;  if  they 
raile  the  fuUen  brow  to  a  fmile,  injury  follows  after.  And 
remember  religion  is  a  fweet,  pleafant  and  cheerful  thing.  It 
fpreads  pleafure  cvjr  the  face,  and  renders  the  condu6l  eafy  and 
acceilable.  In  it  is  the  command  of  heaven,  "  That  we  ferve 
•^Goi  with  joyfulnefs  and  gladnefs  of  heart,  in  the  abundance 
**  of  all  things."  Pleafure  enters  into  the  effeuce  of  religion, 
yet  there  is  a  wide  difference  between  a  religious  cheerfulnefs 
itnd  a  vain  frothinefs. 

But  having  thus  explained  the  nature  of  fobermindednefs,  I 
proceed, 

Secondly,  to  lay  before  the  younger  part  of  my  audience,  a.- 
fev7of  the  innumerable  motives,  which  (hoiild  induce  them 
to  become  foberminded.  The  topics,  from  which  fobermind- 
cdnefs  might  be  urged  upon  you,  are  many  indeed.  But  I 
have  fo  far  enlarged  on  the  former  head,  that  brevity  here  is 
expedient.  You  will  all,  my  dear  youth,  acknowledge,  that 
you  are  fmners  and  guilty  before  God.  You  are  all  by  nature' 
children  of  difobedience  and  children  of  wrath,  and  the  icrip- 
tures  have  concluded  you  all  under  fin.  An  awful  fentence  of 
death  ispaifed  upon  you.  Yet  ble/Ted  be  the  mnll  high,  there 
is  a  way  of  mercy  and  grace  revealed  in  the  Gofpel,  whereby 
you  may  be  recovered  from  the  ruin  of  your  fall,  reftored  to 
the  favour  of-  God,  and  made  everla[lingly  happy.  You  are 
therefore  called  upon  to  repent  and  believe  the  gofpel.  Hi  ;ir- 
ien  to  the  voice  of  divine  perfuafion  and  tender  compafiion. 
Turn  unto  the  Lord  with  all  your  heart,  and  become  fober 
minded.  In  this  way  you  will  be  coriifortable  in  lifei  have, 
lio^e  in  death,  and  be  happy  forever.     You  are  here   in   this 


t  122  ;i 

Jlfe  Ina  ftate  of  probation,  and  if  you  fmccrely  engage  in  reli- 
gion, heaven  will  be  your  porLion  ;  but  if  you  continue  in  fin, 
impenitent  and  unconverted,  after  taking  a  few  turns  cf  levity 
on  this  mortal  ftage,  then  you  muft  fink  down  into  the  regions 
of  interminable  defpair.  The  longer  you  perfevere  in  courfes 
of  folly  and  iniquity,  the  more  difficult  it  will  be  to  relinquifli 
them.  Be  intreated  now  in  this  your  day,  folemnly  to  attend 
to  the  things  of  your  peace.  God  is  calling  upon  you — min- 
afters  are  calling  upon  you — the  Holy  Ghoft  is  now  moving 
Xipon  the  hearts  of  many.  Refift  not  his  motions,  left  God 
fliouldfwear  in  his  wrath,  my  fpirit  fhall  no  more  ftrive  with 
you,  neither  fliall  you  enter  into  my  reft.  Recoiled  for  a  mo- 
ment, what  Chrift  Jefus  has  done  to  accomphlh  your  falvation. 
Did  he  not  defcend  from  the  glories  of  heaven — forfake  the  ad- 
oration of  angelic  hofts — come  down  into  this  wretched  world 
—veil  his  divinity  in  humanity,  and  fhroud  all  his  infinite  ex- 
cellencies in  the  humiliating  form  of  a  fervant  ?  Did  he  not 
continually  go  about  doing  good — teaching  guilty  man  the 
way  of  life — taking  little  ones  into  his  arms — laying  his  hands 
Upon  them — bleffing  them  and  declaring,  that  of  fach  is  the 
kingdom  of  God  ?  Remember  his  poverty,  cruel  mockings  and 
excruciating  fufFerings.  Contemplate  him  in  the  garden  ofGe- 
thefemene,  agonizing  under  the  awful  weight  of  your  iniquities, 
the  preflure  of  which  was  fuch,  that  caufed  his  blood  to  forfiike 
its  ufual  channels  and  fall  in  clotted  drops  to  the  ground. 
Behold  him  betrayed  by  one  of  his  defciples,  in  the  bafeft  and 
moft  deceitful  treachery,  with  the  tender  and  warmeft  fignal 
of  friendfhip.  Follow  him  to  the  pretorium  and  to  the  high 
priefts  hall  ;  fee  him  arraigned  before  Pilate's  unequal  bar  ; 
barbaroufly  accufed,  and  unjuftly  and  inhumanly  condemned 
.^ — view  him  ftripped  of  his  own  raiment,  dreifed  411  the 
mock  robes  of  royalty,  inftead  of  a  fceptre,  a  reed  is  put  into  his 
hand,  and  inftead  of  a  golden,  a  thorny  crown  is  fixed  on  his 
head,  and  here  he  is  moll  contcmptuoufly  ridiculed  in  all  his 
offices,  he  is  fmitteH;  tantalifed,  and  when  malice  had  exhauP 


C  123  ] 

ted  all  its  ftores,  as  the  laft  and  lowefl  exertion  of  meannefs, 
ha  is  fpit  upon.  Behold  him  dragged  from  this  horror  of 
tcntL-rpt,  hurried  out  of  the  city,  away  to  Golgotha,  there 
railed  to  the  crofs,  the  delicate  and  nervous  parts  of  the  body, 
the  hj.uds  and  feet  pierced  through  by  the  rugged  fteel,  fuf- 
f'.aded  in  this  tremendous  plight  between  heaven  and  earth, 
forfaken  by  his  God,  and  all  hell  let  loofe  upon  him.  He  is 
heve  ftiil  fcornfuUy  mocked,  his  fide  pierced  with  a  fpear. 
While  the  fun  is  hiding  his  face  from  the  fcene,  all  nature  in 
convulfion  under  the  foot  of  the  crofs,  he  is  praying  for  his 
murderers,  expiring  and  fhedding  his  blood  for  the  atonement 
of  their  fins. 

All  this,  and  infinitely  more  than  can  be  defcribed,  did  the 
fon  of  God,  my  dear  young  friends,  undergo  and  fuffer  for 
you.  Are  you  able  now  to  withftand  this  mighty  colleclion 
of  motives,  ftill  proceed  on  in  fin,  in  impenitence,  and  unbelief; 
defpife  like  the  barbarous  Jews,  the  blood  of  falvation  ;  tram* 
pie  it  under  foot,  and  make  the  defperate  plunge  into  damna- 
tion ?  Stop,  my  children,  halt,  paufe,  confider  for  a  moment. 
Heaven  is  clofing,  hell  is  opening  before  you ;  be  entreated 
and  befoughtby  all  the  blood  of  God,  fhed  on  Calvary's  hill, 
that  you  lay  your  ways  to  heart,  ceafe  from  evil  and  immedi- 
ately become  fober  minded.  Others  are  bathing  in  this  blood 
and  drinking  in  the  ftreamsoflife  eternal,  and  why  fhould  not 
you  ?  This  is  the  laft  particular  addrefs,  you  will  ever  proba- 
bly hear  from  my  aged  lips.  And  I  fhall  clofe  it  all  in  the 
\vords  of  Abraham's  fervant  to  the  houfe  of  Laban  ;  «  If 
«  you  will  deal  kindly  and  truly  with  my  mafter  tell  me,  if 
"  not,  tell  me,  that  I  may  turn  to  the  right  hand,  or  to  the 
*'  left."  O  !  children,  turn  unto  the  Lord,  and  become  fober- 
XTiinded. 


SERMON      Xr. 


The  Glory  of  God  the  Chief  End  of  Man , 


I  Cor.  X.   31.     IVhether  therefore )e  eat  cr  drink,  cr   nxhatfcrjtr 
ye  dot  do  all  to  the  glory  efGod. 

THESE  words  contain  a  general  refolution  of  all  cafes  of 
•onrdence  and  difficulties  that  had  aiifen  in  the  Corinthian 
Church  refpefting  the  eating  of  meats,  \vhich  had  been  offered 
to  idols.  It  was  the  common  practice  of  the  heathen,  firft  to 
offer  meat  in  their  pagan  worfliip  en  the  alters  of  their  gods, 
and  lifter  «vards  fell  it  in  the  public  markets.  As  this  was  an 
ufual  practice  in  the  city  of  Corintb,  it  created  no  fmall  per- 
plexity among  the  chriflians.  Wherefore  the  Apoftle  enters 
fully  into  this  fubjed,  and  ftates  the  duty  of  every  clafs  of  chrif- 
tians,  the  weak  and  the  ftrong,  tliofe  who  thought  they  might 
eat  thefe  meats,  and  thofe  wlio  were  of  a  different  opinion. 
And  here  lie  fums  up  the  whole  matter  in  this  general  maxim 
or  rule  in  our  text.  This  was  defigned  not  merely  for  the 
dlre<5}ion  of  this  church  in  a  particular  inftance,  but  for  the 
government  of  all  chriftians  throughout  all  generations  in  the 
general  and  habitual  conduft  of  their  lives.     A  principle 


I  "5  ] 

»f  fa  "reme  rcfpefl  to  the  glory  of  God  Inufl  reign  in  the  heart, 
and  prefide  over  the  whole  tenor  of  their  pradlice.  The  mere 
lawfulnefs  of  an  adion  is  not  always  to  be  confidered,  but  the 
expediency  of  itlikewife  muft  be  taken  into  view.  There  are 
iome  things  which  are  duty  without  hefitation,  but  there  arc 
many  things  in  which  time,  place,  and  a  variety  of  drcumftan- 
ces  muft.  bt  attended  to,  in  order  to  our  detern)ining,  whether 
the  performance  of  them  be  for  the  honor  of  God, 

This  rule  is  laid  down  by  St.  Paul  as  the  ftandard  of  all 
cur  actions.  The  lowed  and  m'oft  common,  as  well  as  tha 
higheft  and  moft  important.  There  are  no  branches  of  cowdudt 
exempted  from  this  authority.  A  negled  of  or  a  difrefped  to 
this  rule,  is  as  real  rebellion  againft  the  principles  of  reafon, 
as  thofe  of  revelation. 

This  maxim  plainly  fuppofes,  that  the  glory  of  God,  ought 
to  be  fo  much  the  ground  of  human  adions,  that  none  can  be 
morally  good  or  virtuous,  which  originate  not  from  this  fonrce. 
Wheie  the  heart  is  deltitute  of  this  principle  and  not  governed 
by  it,  all  muft  be  wrong,  vieious,  and  fmful.  The  chief  end  of 
man  is  to  glorify  God,  and  the  infallable  cooneftion  is  the  en- 
joyment of  him  forever. 

The  doftrine  in  our  text  is  evidently  this,  that  all  our  adions 
ought  to  be  done  to  the  glory  of  God.— This  does  not  fuppofe 
we  are  always  to  have  this  objed  in  view,  or  immediately 
contemplate  it  previous  to  the  performance  of  every  avfiion* 
This  would  be  an  impoffible  fuppofition.  We  know  not  that 
angels  or  the  fpirits  of  jufl  men  made  perfect,  or  that  even  the 
manChriftjefus,  called  upon  this  principle  to  lead  h'm  in  the 
performance  of  dvery  adion.  It  is  enough  for  us  finfal  and  very 
imperfect  creatures  to  know,  that  the  glory  of  God,  ought  to 
be  our  habitual  and  prevalent  end,  though  not  continually  cx- 
ercifed  and  breught  into  view.  If  this  be  the  habit  of  the  foul, 
iho  frame  of  the  h=avt>  and  maintain  a  preVrtlencj  in  the  00:7- 


vcrfation,  It  furely  conneds  the  foul  with  falvatior,  tiotwith* 
ftanding  all  the  deviations,  relaxations,  departores,  neg!Jgen- 
cies,  and  the  whole  train  of  infirmities  which  are  our  conftant 
attendants. 

When  it  is  here  affirmed  that  whatfoever  we  do  ought  to 
have  a  refped  to  the  glory  of  God,  the  meaning  does  not  ex- 
clude a  proper  and  rational  regard  to  ourfelves.  We  ought 
to  love  ourfelves,  for  this  is  the  conflituted  ftandard  of  love  to 
our  neighbor.  We  affirm  without  hefitation  that  perfcns 
ought  to  regard  themfelves,  their  own  intereft,  and  the  haj-pi- 
nefs  of  their  families  and  near  and  dear  connexions,  only  let 
reafon  and  religion  fix  every  thing  in  its  proper  place  and 
order. 

This  apoflolic  maxim  does  not  mean  to  exclude   a  juft  ref. 
peft  to  the  future  recompence  of  reward.       If  we  regard  the 
glory  of  God  and  our  own  future  exiftence,  all  thefe  things  are 
admitted  to  their  proper  fituation,  both  by  reafon  and  revela" 
tion=     The  great  f..atures  of  beauty  confid  in  light  and  (hade, 
and  exhibited  in  proper  time   and  place.     That  perfons  owa 
intereft  fliould  influence  them  in  matters  natural,  civil,  moral 
and  religious,  cannot  be  denied  by  any  perfon  in  the  exercife 
of  reafon,  who  believes  in  divine  revelation.     The   pafllons  of 
hope  and   fear  are  continually  brought  before  us  to  influence 
our  aaions,   both  in  the  natuial  and   ChriOian  fyftem.     The 
great   queftlon   is,   whether  felf  intereft,   or  the  love  of  God, 
ought  to  hold  the  fupreme  influence  in  our  conduft.     Nature, 
even  corrupted  nature,  admitting  a  glimpfe  of  the   light  of 
reafon  over  the  darknefs,  points  the  latter  to  be  the  direclorial 
feat.     Were  this  order  to  be  reverfed,  and  the  reins  furrender. 
ed  to  felf-intercft,    feparate   and  independant,   this    would   be 
giving  the  chariot  of  the  fun,  of  all  recflitude  and  propriety,  to 
the  filly,  proud  and  ambitious  boy  Phaeton,  and  throwing  the 
whole  world  into  a  blaze.     If  the  leading  refpedl",  and  the  firft 
principles  of  duty,  arc  perverted  from  God,  nothing  but  confu- 


[    127    ] 

{ion,  dlforder  and  nnhapplnefs  can  follow.  If  any  circtimftan" 
ces  could  alter  this  iupreme  right,  it  might  be  altogether  abo- 
lifticd  ;  a  right  -which  may  be  impaired,  may  alfo  be  extinguilh- 
ed  ;  and  this  would  reduce  heaven  to  earth ;  and  in  this  fitua- 
tion  all  would  be  hell. 

The  bleffed  principle  in  onr  text  places  all  things  in  their 
proper  order,  God  as  fupreme,  and  all  intelligent  creatures  in 
their  refpedlive  Rations,  commanding  and  diffufing  happinefs 
to  the  utmoft  extenfion  of  creation.  The  adions  of  common© 
civil,  and  religious  life,  muft  all  originate  from  this  principle. 
Thefe  give  life  its  value  in  a  fpiritual  and  moral  view,  and 
raife  tlie  meanneft  anions,  even  a  cup  of  cold  water,  to  an  eter- 
nal reward.  If  any  inferior  principle  leads  our  conduct,  and  ha- 
bitually direfls  our  anions,  whether  felf-intereil,  felf-love,  or 
whatever  elfe,  our  aftions  however  fplendid  and  fliowy  before 
the  world,  there  is  no  virtue  and  goodnefs  in  them  before  God, 
They  are  mere  tinfel  and  appearance,  and  have  no  reality  ia 
them. 

There  are  three  things  whicli  form  a<Elions  for  the  glory  of 
God.  Firft,  they  muft  be  lawful ;  fecondly,  expedient  and 
jroper  in  time  and  place ;  thirdly,  they  muft  be  impregnated 
with  a  fupreme  refpeil  to  the  honor  of  God  in  their  perfor- 
mance. If  a<flions  be  unlawful  no  goodnefs  of  intention  caw. 
make  them  virtuous  ;  if  the  motives  be  finifter,  no  perfe<5liou 
of  external  materiality,  can  give  them  value  ;  all  muft  be  tinc- 
tured with  an  habitual  and  predominant  refpecl  to  God,  or  be 
-an  abomination  in  the  divine  fight. 

Thefe  things  being  obferved  in  illuftration  of  the  principle 
in  the  text,  I  proceed  to  oiFer  fome  things  farther  in  confir- 
mation and  eftablifhment  ol  its  truth. 

Firft,  this  dodrine  is  conBrmed  by  all  thofe  paiTases  of 


C  «^8  j 

Icripture,  which  declare  that  chriftians  ought  ncft  to  liv«  t© 
themlHves.  Their  own  individual  intereft  and  perfonal  ad- 
vantage, ought  not  to  b€  their  chief  end  in  life,  and  the  ulti- 
mate view  in  their  ad^ions.  An  aphoiifm  of  the  gofpel  is, 
"•*  that  believers  fnould  not  live  to  themfelves.  None  of  us, 
♦*  faith  St.  Paul,  liveth  to  himfelf,  and  no  man  dieth  to  himfelf  ; 
**  for  whether  we  live,  we  live  unto  the  Lord  ;  and  whether 
*'  we  die,  we  die  unto  the  Lord  ;  whether  we  live  therefore  cr 
♦•  die,  we  are  the  Lord's."  /^  11  know  that  to  live  to  ourfelves* 
is  to  aft  under  the  influence  of  a  principle  to.pleafe  and  ferve 
ourfelves,  or  our  own  corrupt  propenfities  and  inclinations, 
to  promote  our  own  feparate  intereft  and  happinefs,  afide  from 
the  honor  of  God.  Whether  our  own  individual  happinefs 
be  prelent  or  future,  in  exclufion  of  a  fupreme  refped  to  God, 
the  ifTue  will  be  the  fame.  If  we  are  not  to  live,  and  eat  and 
drink  for  ourfelves,  it  mufl:  be  for  the  glory  of  God.  N©  other 
idea  can  enter  into  the  heart  of  man,  of  living  to  God,  but 
living  with  a  view  to  glorify  him. 

Secondly,  the  do<Jlrine  of  the  text  is  illuftrated  and  eftab, 
lifhed  by  all  thofe  fcriptures  which  Rate  it  the  duty  of  man  to 
intend  the  glory  of  God  as  the  higheft  end  of  all  his  adions. 
**  If  any  man  fpeak,  let  him  fpeak  as  the  oracles  of  God  ;  if 
**  any  man  minilier,  let  him  do  it  as  of  the  ability  which  Ood 
**  giveth,  that  God  in  all  tilings  may  be  glorified,  thro*  Jefus 
*'  Chrift,  to  whom  be  praife  and  dominion  forever  and  ever.'* 
This  (hows  us  that  the  ultimate  end  of  all  our  aciions,  ought 
to  be  the  great  Supreme. 

Another  thing  of  equal  impoi't  is  aflerted  vith  regard  t© 
ChrilHans ;  "  Ye  are  not  your  own,  for  ye  are  bought  with  a 
"  price,  therefore  glorify  God  in  your  body  and  In  your  fpirit, 
**  which  are  God's."  Remark  here,  chiiftians  are  not  their 
own,  but  God's,  his  right  and  property,  not  merely  by  creation 
but  by  redempti«u  and  fanflilication.     The  inference  is,  we 


t  12-9  I 

are  net  our  own  ;  no  member  or  faculty  is  to  be  dlfpefed  or 
according   to  our  carnal   plcafure,   but  all  we  have  and  are^ 
jnutl  be  confecrated  to  God.     They  are  his  under  every  view, 
and  ought  to  be  devoted  to  his  glory  in  all  refpeds. 

Thirdly,  this  doftrine  Is  evinced  from  all  thofe  fcrlptures- 
■»i'hich  (how  that  God   ought  to  be  loved  above  all  creatures. 
The  true  reafon   of  love  is   the  excellency   and   amiablenefs  of 
any  objed  ;  and  it  ought  to  be  ever  proportioned  to  the  raea- 
fure  of  worthinefs.     Agreeable  to  this  idea,  the  fcriptures  teach 
us  to  love  God  with  all  our  hearts,  and  our  neighbor  as  our- 
felves.     We  are  to  love  God  to    the  utmoft  of  our  capacity,- 
becaufeheis  infinitely  amiable  ;  but  this  is  not  due  to  ourfelves 
nor  to  any  other  creature.     To  love  ourfelves  more  than  God, 
is  the   fource   of  all  evil ;  but    to  love   God  fupremely  is  the- 
foundation    of  all  virtue   and  goodnefs.      In  this  confifts  not 
only  religion  but    happinefs.     All  real  bappinefs  is  acquired 
in  fubferviency  to  the    love,  glory  and  majefty  of  God.     It 
would  be  eafy  to  fhew  in  a  demonftrative  manner,  how  the 
denial  of  fupreme  love  to  God  tends  to  the  ruin  of  the  divine 
charader,  and  the  fubverfion  of  his  throne.      For  God  to  re- 
linquifti  this  requlfition,  would  be  to  relinquifh  his  honor  and 
the  glory  of  his  name. 

Fourthly,  this  do<f\rine  is  manlfefted  from  the  example  of 
Tefus  Cbrift  as  Mediator.  It  was  his  meat  and  drink  to  do 
the  will  of  his  heavenly  Father.  He  glorified  him  upon  earth. 
The  conduft  of  all  the  glorified  faints  in  heaven,  the  teftimony 
•fall  true  faints  in  this  world,  y  ea,  the  holy  angels,  cherubim 
and  feraphim,  unite  ia  the  afErmation  of  this  doarine.  Thus 
fpeaks  St.  John,  "  Every  creature  which  is  in  heaven  and  oi> 
«  the  earth,  and  under  the  earth,  and  fuch  as  are  in  the  fea^ 
♦*  and  all  that  are  in  them,  heard  I  faying,  bleffing  and  honor. 
«  and  glory  and  power  be  unto  him  that  fitteth  upon  the  throne, 
•*  aj\d  uato  the  lamb  forever  and  ever.'* 


r  ^20  3 

This  doctrine  is  leadily  granted,  but  the  inference  from,  and 
tji3  improvement  of  it,  is  of  the  greuteft  importance. 

Firft,  it  appears  from  this  fnbjedl,  that  thofe  aftions  in  whlch- 
the  chief  governing  refped  of  the  heart  is  only  to  ourfelves,  our 
©wn  intereft  and  exclufive  happinefs,  can  have  no  true  virtue  or 
real  goodnefs  in  them.  To  fuppofe  a  fubordinate  refped  to 
God,  and  a  fupreme  refpedl  to  ourfelves,  is  a  fubverfion  of  the 
very  nature  and  order  of  things.  1  his  can  imply  no  love  to 
God  at  all,  no  regard  for  his  glory,  but  is  an  expreffion  of  the 
higheft  inftanee  of  pride  and  contempt.  Therefore,  where  a 
refpe<ft  to  God  in  any  actions  is  not  the  habitual  and  governing 
principle,  there  can  be  no  moral  goodnefs  in  them,  and  they 
«an  profit  nothing.  If  God's  glory  muft  be  the  chief  end  of 
all  oar  anions,  and  if  the  value  of  aftions  arife  from  refpedt 
ht;|reto,  then  all  thofe  deftitute  of  this  refpecl  contain  no  virtue. 
Tnere  can  be  no  virtue  in  aiflions  where  the  effence  and  life 
of'  virtue  is  abfent.  A  fupreme  refpecl:  to  God  is  the  elfential 
nature  of  virtue  ;  wherefore,  all  aftions  deftitute  of  this,  are 
not  merely  deftitute  of  virtue,  but  they  are  wicked  and  fmful^ 
being  not  fuch  as  God  requires. 

Secondly,  it  appears,  there  is  no  true  goodnefs  or  holinsfs  In 
the  performances,  prayers  and  duties  of  unconverted  fianers. 
Whatever  difference  there  may  be  between  iheni  in  other  ch'- 
cumftances,  there  is  none  in  this.  The  performance  of  one  is 
as  really  deftitute  of  virtue  as  another.  The  r^-afon  is,  tliere  is 
ro  refpefi  of  heart  to  the  glory  of  God.  Tho'  our  prayers 
may  be  as  pompous  and  (howy  as  the  Pharifees,  all  will  be 
nothing  without  divine  love.  Therefore  there  can  be  nothing 
in  a  fmner's  duties  by  which  he  can  make  himfelf  better,  cr 
render  himfelf  more  meet  for  the  divine  mercy.  Kence  tqu  will 
always  hear  fmners  crying,  "  O  !  if  I  v  as  nrt  fo  wicked,  I 
**  might  hope  for  favor,  but  I  am  fo  heinous  a  trahfgrefTor, 
**  grace  can  never  be  extended  to  me."     And  thus  xl.'yf  arc 


[  131  ] 

ioniinuallf  worrying  to  make  themfelves  better,  and  fit  them- 
felves  for  the  reception  of  Chrift.  But  be  affured,  O  Tinners, 
you  will  never  be  better  by  all  your  wailings,  tears  and  cries,  till 
you  go  to  Jelus  poor  and  miferable,  wretched  and  naked  as 
Tou  are,  until  you  become  wafhed  and  cleanfed  by  his  blood. 
Wait  net  for  delufivc  impoffibilities  :  ftand  not  in  the  vain  ex- 
peftation  of  making  yourfelves  better  by  yourfaftings,  prayers 
and  mortifications,  but  inftantly  in  all  your  corruptions  lay 
hold  on  an  oflFered  faviour  ;  flee  from  Sodom  to  Zoar — tarry 
not  on  the  fulphurlous  plain — efcape  to  the  mountain — look 
not  behind  you.  Chrift  never  fays,  make  yourfelves  better 
and  then  come;  but  his  language  uniformly  is,  •'  Come  unto 
"  me  and  I  will  give  you  reft.  Ho,  every  one  that  thirfteth, 
*'  come  ye  to  the  waters  ;  and  he  that  hath  no  money,  come 
"  ye,  buy  and  eat;  yea,  come,  buy  wine  and  milk  without  mo. 
"  ney  and  without  price." 

Thirdly,  we  here  learn  that  all  acceptable  duties  in  their 
▼ery  nature,  involve  in  them  true  refpe<5l  and  a  fincere  love  to 
God.  Make  the  tree  good  and  the  fruit  will  be  good.  Our 
prayers,  in  our  appearance,  poftnre  and  words,  fuppofe  a  ref. 
pe«5l  to  God.  You  would  think  it  ftrange  to  fee  a  perfon  fet 
about  to  pray,  and  worfhip  the  God  of  Ifrael,  and  at  the  fame 
time  declare  he  did  not  intend  to  {how  him  any  refpeift, 
or  holy  reverence.  Such  a  declaration  would  even  fhock  the 
t-epvavity  of  man.  Kence  all  prayers,  public  homage  and 
religious  performances,  proceed  upon  the  fuppofition  of  a  ref- 
posfi  and  love  to  God.  And  where  this  is  not  their  foundation 
thev  cannot  meet  with  acceptance.  "  Whatfoever  therefore  ye 
'*  do,  whether  ye  eat  or  drink,  do  all  to  the  glory  of  God." 

*■'  Fourthly,  ir  appears  from  this  do<flrine,  that  as  there  isnc 
virtue  in  the  do'.i^:$^s  of  the  wicked  and  impenitent,  there  can 
be  no  promifes  or  grace  and  falvation  made  to  performances 
oiigtnatmg  from  an  heart  full  of  enmity  and  infincerity.     The 


1 132  ] 

very  fuppofition  of  Tpecial  grace,  and  faving  favours,  conneflec! 
with  fach  exsrcifcs,  implies  not  oaly  an  abfurdlty,  but  fomc- 
thing  very  unfavourable  to  the  divine  chara<5ler.  It  feems  to 
imply  that  God  has  no  regard  to  fincerlty  and  real  goodnefs, 
more  than  to  finful  and  wicked  defines;  that  he  is  as  virell  fa- 
tisfied  with  the  (how  of  piety  as  its  reality  ;  yea,  that  he  ftands 
as  ready  to  reward  the  former  with  grace  and  falvation  as  the 
latter.  Can  it  be  credible  to  any  perfon  who  has  even  tolera- 
ble  fpeculative  notions  of  the  divine  perfections,  of  the  evil  of 
fm  or  the  defperate  wickednefs  of  the  human  heart?  Would 
not  fuch  promifes  demoliOi  the  diftindlion  between  virtue  and 
vice,  between  right  and  wrong  ?  Can  God  approve  of  fin  as 
well  as  holinefs,  and  fet  as  high  a  value  upon  inimical  paffions, 
as  friendly  afFeftions.  Hence  let  this  gofpel  truth  be  held  up 
ftrongly  to  the  view  of  faints  and  fmners  ;  the  former  have  an 
experimental  knowledge  of  it  while  the  latter  doubt.  "  It  ia 
"  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God 
*<  who  (heweth  mercy." 

nfthly,  we  are  from  this  dos^rine  inftra^ed  in  the  befl:  of 
all  fciences,  the  nature  of  true  religion.  It  confifts  in  a  genu- 
ine refped  to  the  intereft  and  glory  of  God.  This  is  the  foul 
andfpirlt  of  all  piety.  In  the  abfence  of  this,  all  appearances 
of  religion  are  like  the  deaf  (hell,  fair  outwardly  but  ewiptinefs 
within.  Without  charity  or  divine  love  all  is  nothing.  For 
God's  fake,  for  the  fake  of  our  immortal  fouls,  let  us  not  de- 
ceive ourfelves — the  judge  is  at  the  door,  and  our  deftiny  will 
be  inftantly  decided.  God  will  not  be  mocked,  and  impofition 
cannot  enter  into  his  prefence,  therefore  wander  no  longer  in 
the  fafcinating  wilds  of  deception.  He  will  never  accept  feem- 
ing  virtue  for  real.  He  is  a  jealous  God  and  his  name  is  jea- 
lous, and  he  will  fuffer  none  to  be  preferred  before  him.  If 
we  prefer  ourfelves  or  any  other  creature,  he  will  furely  right 
hlmfelf  upon  us  in  due  time ;  he  will  manifeft  that  his  glory 
fhall  not  be  given  to  another.     Confider  this,  all  ye  that  forget 


t  ^33  "1 
God,  left  he  tear  you  to  pieces  and  there  be  nene  to  deliver. 

Sixthly,  perfons  may  here  learn  in  a  general  meafure  to  efti* 
mate  the  degree  of  piety  and  religion  there  is  in  their  habitual 
courfe  of  life.  Thefe  are  exatftly  as  the  degrees  of  refpeft  they 
tear  to  the  glory  of  God.  The  more  regard  there  is  in  our 
condudt  to  the  honor  of  the  Moft  High,  there  is  the  more  reli- 
gion. If  there  be  little  love  to  God,  there  is  little  religion  in 
the  foul,  however  numerous,  pompous  and  expenfive  the  exter- 
nal exhibitions  of  it  may  be.  By  ihis  rule  of  eftimation,  alas, 
how  little  religion  is  even  in  the  beft  ;  and  in  what  multitudes, 
none  at  all  i  They  eat  and  drink,  and  live  entirely  for  them- 
felvss,  as  if  they  were  independantly  their  own,  and  none  was 
Lord  over  them.  Let  us,  therefore,  my  hearers,  look  into  the 
leading  views  and  motives  of  our  lives.  Some  perhaps  may 
obtain  the  greatefl  bleffing  which  at  prefent  can  be  beftowed, 
to  wit,  a  full  convidion  that  we  have  no  religion,  that  we  are 
dead  in  trefpafles  and  fms.  And  others,  in  whom  there  is 
fome  good  thing  towards  the  Lord,  may  be  humbled  for  their 
declenfions,  and  aroufed  from  their  {lumbers,  to  a  clofer  walk 
with  God.  How  many  have  reafon  to  lament  the  lofs  of  their 
firft  love.  "  Wherefore  let  us  remember  from  whence  we  have 
■"  fallen,  and  do  our  firft  woiks,  left  Jefas  Chrift  fhould  come 
"  quickly,  and  remove  his  candleftick  out  of  his  place."  Sleep 
not  as  do  others,  but  watch  and  be  fober.  See  that  you  live 
not  to  yourfelves,  but  to  the  Lord  who  hath  redeemed  you. 

Thofe  who  know  in  their  own  confciences  that  you  are  def- 
titute  of  allloveand  refpedto  the  glory  of  God,  furely  it  is  high 
time  for  you  to  confider  your  ways.  If  you  have  been  all  your 
days  enenaies  to  God  and  neglecters  of  the  Lord  Jefus  Chrift, 
now  after  fo  long  a  time,  "  Hear  the  voice  of  tlie  Lord,  and 
•"  repent  left  you  all  likewiie  perilh  ;  repent  and  beheve 
«  the  gofpel  ;  repent  and  be  converted  that  your  fnis 
may  be  blotted  out."  Confider  if  you  give  not  glory  to 
God,    his   jealoufy   and   vengeance   will  finoke  agaiaft  you 


t  «34  1 

another  day ;  but  if  you  turn  unto  him  with  your  whole 
hearts,  your  fouls  fliall  live.  "  Turn  ye,  turn  ye,  for  why  will 
«  you  die."  Let  our  text  be  engraven  on  the  palms  of  your 
hands,  that  it  may  be  continually  before  you.  "  Whether, 
<*  therefore,  ye  eat  or  drink,  or  whatfoever  ye  do,  do  all  to  the 
*'  glory  of  God.** 


L.i[iiiiiwiiiii«iM«wiiwMMMiiiiwirwiiiiiniiiiiiiiiii  II  mil  iiinr 


SERMON     Xllo 


^elf-exmrnnation  a  necejfmy  preparative  to  the 
Holy  Communion^ 


1  Cor.  xi.  28.    But  kt  a  man  examine  himfelf^  andfo  let  him  eat 
iflhat  bread  and  drink. of  that  cup- 

WE  fliall  not  now  attend  met ely  to  the  words  of  our  text, 
hat  with  them  take  a  brief  view  of  the  inftitution  of  the  Lord's 
fupper  in  general.  From  the  feventeenth  to  the  twenty-third 
verfe  of  this  chapter,  the  ble/Ted  Apoftle  had  been  fharply 
reproving  thefe  Corinthian  chriftians  for  their  irregularities, 
indecencies,  and  wicked  condud  at  the  facred  table.  Their 
abominable  praflice  was  fuch,  as  not  only  brought  reproach 
upon  chriftianity,  and  difgrace  upon  themfelves,  but  fubverted 
the  very  defign  of  this  divine  inftitution.  They  waited  not 
one  for  another,  they  fat  not  down  together  with  an  holy 
Tcverence,  like  Chrift  and  his  difciples,  but  they  rufiied  to 
the  place  where  the  ordinance  was  to  be  celebrated,  in  a 
ftrange,  dlforderly  manner.  Surely  they  could  have  Viry 
Uttle  appsaranc;  of  a  religious  affembly,  when  every  one  as 

S 


[  136  J 

he  came,  took,  eat  and  drank  to  excefs.     "  When  ye  come 
"  together  therefore    into   one   place,   this  is  not  to  eat  the 
"  Lord's  fupper ;  for  in  eating  every  one  taketh  before  ano- 
•'  ther  his  own    lupper,   and  one  is   hungry   and  another   is 
"  drunken."     God- has   left  the  awful   mtfcarriages  of  this 
church  upon  record,  not  for  our  imitation,  but  for  our  war- 
ning and  caution.     This  is  the  reafon   Sr.   Paul   adminifters 
fnch    fevere  rebukes.     "  What,  have  you  not  houfes  to  eat  and 
«  drink  in  ?  or  delpife  ye  the  church  of  God  ?  What  ihall  I  fay 
*'  to  you  ?  (hall   I  praife  you   in  this  ?  I    praife  you  not." 
Hence  he  declares  to  "them,  that  for  this  caufe,  the  judgments 
of  Heaven  had  fallen  upon   them.     «<  For  this  caufe,  many 
*♦  are  weak  and  fickly  among  you,  and  many  fleep."     Thus 
they  came  together,  "not  for  the  better,   but  for  the  worfe.'* 
The  ordinance  as  managed  by  them,  was  fo  far   from  being 
honored,  or  improved  for  their  edification  and  fpiritual  bene- 
fit, that  it  was  difgraced  and  they  themfelves  fuffered  the  grca- 
tert;  injury,  and  were  expofed  to  the  juft  condonation  of  God. 
This  fhows  us  that  duties  not  performed  in  a  mariner  agreea- 
ble to  the  will  of  Heaven,  are  not  confidered  as  duties  at  all, 
neither  can  they   meet  with   the   divine  approbation.     I'he 
ApotUe  declares  that  chefe  people,  whatever  they  might  pro- 
"  fefs  did  not  eat   the  Lord's  fupper."      Many  a  .prayer  has 
•been  faid,  when  the  perfons  did  not  pray  ;  many  a  facrament 
received,  and  yet  not  dnly  celebrated.       God  requires  not 
merelv  a  rerpe<5t  to  the  matter,  but  likewife  to  the  manner  of 
performing  duty  in  order  to  his  acceptance.     A  fincere  heart 
.and  well  informed  mind  will  be  attentive  to,  and  very  careful 
.on  this  head. 

The  npoftle  after  tefiifying  againtl  the  dreadful  mifcondu^l 
of  thefe  Chriftians,  refers  them  to  the  original  inftitution  of 
it  by  Chrift.  He  acquaints  them  with  the  nature  of  the  ordi- 
nance in  all  its  parts.  He  ffatcs  before  them  the  author  of  it, 
tlic  tinie  v.}ien  -il  was  inftitut'.'d,  tuc  -prayer>  to  accompany  iv, 


the  facramental  fymbols  and  anions,  iHe  temper  of  the  Hear?, 
the  views  ol'  the  tnlnd^  and  every  thing  appertaining  to   this 
right  and  worthy  celebration  of  tht  fame.     Next  he  proceeds 
to  reptefent  to  them  the  fin  and  danger  of  an  unbecoming  and 
difhonorable  participation  of  it.     This  he  docs  in  the  preceding 
and  fubfequent  verfes  to  our  text.     In  the  one  he  fays,  "  Who- 
.  «  foever  fliall  eat  the  bread- of  the  Lord  unworthily,  Ihall  be 
«  guiky  of  the  body  and  blood  of  the  Lord."     And  in  the 
other,  «  He  that  eateth  and  drinketh  unworthily,  eateth  and 
"drinketh  damnation  to  himfelf ;  not  difcerning  the  Lord's 
«*  body.**     A  very  concife  explication  of  thefe  words  is  all  we 
can  attendVo  at  prefent.     The  principal  things  contained  here- 
in arey' what  is  meant  by  the   terms   unworthily^  and  nuorihi/y  r 
■what  to  be  guiky   of  the  blcod  of  the  Lord  ?  what  is  that  dajnna- 
tiorti  that  unworthy  partakers  eat  and  drink  to  themfelves  ? 

Firft,  in  regard  to  the  word  unworthily.  All  are  unworthy 
£n  a  certain  fenfe.  All  are  unworthy  of  the  favour  and  the 
grace  of  God ;  unworthy  of  this  leaft  of  all  hiff-  mercies. 
There  is  no  merit  in  any  finner,  fandified  ot  unfanflified.  The 
•riginal  fignifies  an  unmeetnefs,  unf.tnefs ,  unfuitahlenefsy  unprepU' 
rediiefs.  To  eat  and  drink  unworthily  is  to  attend  upon  the 
'  •rdinance  in  an  unprepared  and  unfuitable  manner ;  in  fuch  a 
temper  and  under  the  influence  of  fuch  habits  and  pradices  as 
are  altogether  unbecoming  the  nature,  ufe  and  end  of  the  ia- 
ftitation.  Both  coming  unfitly,  and  flaying  away,  are  heinous 
and  condemning  fins  5  but  the  Apoftle  feems  to  intimate  that 
the  former  is  the  moll  bafe  and  aggravated. 

The  word  'worthy  fignifies  an  attendance  upon  this  facra- 
xnent  in  away  of  preparednefs  and  meetnefs  according  to  the 
jqfpel.  Perfons  are  worthy  receivers  in  the  fight  of  God, 
when  they  come  prepared,  having  fome  proper  meafure  of 
chriftian  knowledge,  fuitable  frames  of  mind,  meet  defire*, 
and  a  due  fenfe  of  their  need  of  the  foul  purifying  blood. 


I  >33  2 

and  the  Juftfryin^  nghteoufiiefs  of  Chrift.  A  dsrift:an  anty 
be  a  worthy  receiver  who  approaches  the  facred  table  with 
reverence,  humility  and  devotion,  under  a  feeling  fenfe  of  his 
iinfulnefs  and  great  unworthinels,  tho*  he  has  many  fcruplcs 
fears  and  doubts  refpe<Jling  his  flate.  AiTurance  of  grace  how. 
ever  defirable  is  not  neceffary  to  a  worthy  and  acceptable  per- 
formance of  this  duty.  Even  a  degree*  of  backwardnefs, 
dullnefs  and  deadnefs  in  the  fervice,  if  thefe  things  be  involun- 
tary  and  lamented,  do  not  render  us  unworthy  receivers.  One 
dsfign  of  the  ordinance  is  to  ftrengthen  the  weak,  encourage 
the  fearful,  didlpate  Out  glooms  and  doubts,  and  increafe  oar 
hopes.  Wherefore  all  who  have  been  faithful  in  fclf-e»amina- 
tion,  humbling  themfelves  for  their  fras,  caftirg  their  fouls 
tipon  a  crucified  Redeemer,  and  endeavoring  after  a  due  pre- 
paration of  heart,  although  they  Itill  find  much  corruption  and 
perplexity  of  fpirit,  yet  they  ought  to  come  j  the  weak  in  faith 
we  muft  receive. 

Secondly,  we  are  to  enquire  -y^hatis  mtended  by  bemg  geilty 
of  the  body  and  blood  of  the  Lord.  Unworthy  partakers  im- 
plicitly approve  of  the  condufl  of  the  Ji:ws  in  crucifyin  g  the 
Saviour  of  the  world.  It  is  implcitly  defpiilng  and  rejeding  his 
atonement,  mediation  and  righteoufnefs.  It  is  like  ftabbing 
the  matter  at  his  own  feaft.  And  unlefs  deep  repentance  take 
place,  damnation  will  be  the  confequ<5ice.  Many  v/ho  killed 
the  prince  of  life,  denied  and  delivered  him  up  in  the  prcfence 
of  Pilate,  were  brought  to  evangelical  repentatice  by  the 
preaching  of  Peter  at  the  gate  of  the  temple  called  Beautiful^ 
If  the  fms  of  thofe  who  adtually  imbrued  their  hands  in  his 
blood  were  pardoned,  then  furely  unworthy  partakers,  however 
grofs  and  wicked  their  participation  may  be,  tho'  they  fhould 
fo  far  diftionor  the  ordinance  as  to  drink  common  healths  at 
the  table,  which  has  been  done  in  modern  limes,  yet  even  thefe 
Wretches  of  profanity,  upon  their  repcniancc,  may  obtain  fcr« 
girenefs.    Ucwonhy  partaking  is  fur  dlftant  from  the  unpar- 


C  '39  1 

dcnable  fin  againfl  the  Holy  Ghoft.  If  it  wore  an  unpardon- 
able fin,  woe  to  the  moft  of  profeffors.  Who  has  not  partici- 
pated in  an  unprepared  and  unworthy  manner  ?  God  is  judge, 
and  we  are  before  him.     But, 

Thirdly,  unworthy  partakers  are  declared  to  eat  and  drink 
damnation  ro  thsmfelTes.     Th-s  is  a  tremendous  fentcnce,  yet 
ibme   modern  preachers  in  the  connplete  intoxication  of  igno- 
rant ze.d,  have  cteclared  to  their  hearers, «'  At  this  table  ye  eat 
♦«  and  drink  your  lalvaiion  or  damnation"     Such  ebuUitions, 
however  terrifying,  from  the  pulpit  or  prefs,  are  perfealy  ab- 
furd,  for  they  are  unfounded  and  untrue  in  every  part.     Per- 
fons  nay  come  to  the  facrament  and  eat  and  drink  there,  and 
this  v/i'.l  enfnre  not  their  falvation,  and  they  may  do  the  fainc 
without  the  entailment  of  damnation.     Tlie  word,  which  is 
traralated  by   the   terrific   term  damnation,  fignifies  nothing 
more  thas  that  difapprobation  o:  heaven,  judgment  and  con- 
dem.iation,  demeritted  by  every  fin.    How  our  excellent  iranf- 
htcrs  were  fo  unhappy  m  the  feleflion  of  this  phrafe,  in  this 
place,  which  has  diftreifed  and  given  anguilh  to  many  a  fmcere- 
heart,  I  pretend  not  to  fay  j  but  the  whole  current  of  para- 
phrafts,  expofitors,   commentators,  and  critics  have  giver,  a 
different  conPiruaion  of  this  word.     It  is  a  term  often  ufed  in 
ih^  New  Teftament,  and  never  employed  for  any  other  purpofe 
tkan  to  exprefs  the  uifapprebation  of  God  againft  fm,  aad  its 
connncction  vvitli  condemnation.     AH  i!^  creates  a  connexion 
witli  divine  wrath,  which  can  only  be  di^;>lved  by  repentance 
and  faith  ;  but  the  nti  of  miworthily  partaking  is  not  more  un- 
pardonable than  any  other.     This  muft  be  repented  of  as  vv^li 
as  alt  others,  or  we  muft  furely  perllh.     Every  fin  cxpofes  to 
damnation  as  well  as  this,  but  it  does  not  follow  becaule  we 
have  been  unworthy  partakers,  that  we  (hall  be  unavoidably 
<i-Anineuj  as  fomt  '.ikv^  Ignorantly  imagintd  ;  for  this  fm  admits 
c>i  repentance  as  veil  as  any  other.     Otherwife  thefe  CorJalbi- 
aa  diiitUafts  lauii  have  all  been  airiircdly  daKin€d>  whkb  is 


t  HO  1 

abundantly  reprefented  as  contrary  to  fadl.  It  is  ttue,  if  vpe 
have  been  unworthy  partakers  without  repentance  we  muft 
ptiifli ;  bat  all  Tinners  unlefs  they  repent  fhall  be  miferablej 
wherefore  there  is  no  help  in  this  cafe,  either  by  (laying  away 
or  coming  improperly  ;  all  muft  fufFer  condemnation  as  out  of 
Chrift,  therefore  we  are  reduced  or  fliut  up  to  the  faith  and  o- 
bedienceof  the  Gofpel,  or  to  be  ruined  forever.  The  fin  of  thefe 
Corinthians  did  not  confift  in  their  coming  to  the  facrament, 
but  in  their  coming  in  that  indecent  and  abominable  rhanner  in 
which  I  think  no  other  chriftians  ever  did.  Hence  the  apoftle 
commands  them  to  "  tarry  one  for  another,  that  thef  come  not 
♦'together  for  condemnation."  Wherefore  let  unworthy  commu- 
nicantsbe  warned,  and  negledlersof  the  facrament  be  alarmed^ 
that  you  muft  all  equally  perifti  without  repentance,  reformat 
tion,  and  a  devout  and  religious  performance  of  every  duty. 

But  it  is  more  than  time  I  ftould  leave  thefe  tranfitory  re= 
marks,  and  lead  your  attention  to  the  words  of  our  text.  «'  But 
«« let  a  man  examine  himfelf,  and  fo  let  him  come  and  eat  of 
*♦  that  bread  and  drink  of  that  cup.'* 

A  few  obfervations  upon  this  fubjeft  are  all  that  time  will 
now  allow. 

Fird  obferve,  the  commandment  here,  "  fo  let  him  come,"* 
cannot  fuppofe  upon  examination  whether  he  is  meet  for  the 
ordinance  or  not  he  ought  to  approach  the  facred  board  ;  for  if 
uponrefledion  and  confideration  he  finds  himfelf  to  be  ignorant,- 
fcandalous,  impenitent  and  impure,  and  refolved  fo  to  continue, 
common  fenfe  teaches,  he  ought  not  to  come.  But  upon  ex- 
amination to  know  his  own  heart  and  his  meetnefs  for  the 
holy  communion,  he  finds  certain  exercifes,  breathings,  defires 
and  difpofitlons,  anfwerable  to  the  defign  of  the  inftitution^ 
he  ought  to  come.  If  amidft  all  hisfc<irs,  troubles  and  mifgi- 
vings  of  heart,  he  feels  himfelf  fincerely  wifhing  a  deliverance 
from  fin,  longing  to  be  made  holy,  willing  to  accept  of  Chrift 


[  Ht  3 

as  his  Saviour,  defirous  to  renounce  himfelf  and  his  own  righte* 
oufnefs,  and  to  reft  upon  the  mere  mercy  of  God  as  revealed  in 
the  Gofpel,  refolving  to  deny  every  carnal  luft,  to  drive  againft 
every  unruly  paffion,  and  to  walk  with  God  in  duty  ;  then  he 
ought  to  draw  near  to  the  facred  board  and  partake  of  the  fynv 
bols  of  his  Lord's  fufferings. 

Secondly,  the  word  examine,  fignifies  to  try  or  prove,  and 
this  is  his  own  perfonal  duty.  It  is  not  enough  that  he  is 
examined  by  the  minifter  or  reprefentatives  of  the  church'howe- 
ver  they  may  approve  of  him  or  not;  this  is  an  injundion  incum- 
bent upon  each  individual.  This  is  not  a  fervice  to  be  performed 
once  in  a  perfon's  life,  but  it  is  ordained  as  a  (landing  prepara- 
tive to  the  facrament.  It  is  true  there  may  be  more  or  lefs 
time  for  this  performance  according  to  a  variety  of  providential 
incidents,  yet  it  ought  ever  to  be  remembered  as  a  preparative 
duty.  Let  a  man  exami  ne  h  imfelf  as  to  the  difpofition  of  his 
heart,  the  prevailing  tenor  of  his  life,  his  thoughts,  words, 
and  aflions ;  his  faith,  love  and  repentance  ;  mourn  over  and 
confefs  to  God  what  is  amifs,  and  folemnly  purpofe  a  better 
and  more  circumfpedl  condu<Jl  in  future,  and  "  fo  let  him  eat 
•<  of  this  bread  and  drink  of  this  cup.'*  Let  him  pafs  thro* 
one  duty  to  another  that  Chrift  may  be  obeyed  and  his  owa 
fpiritual  intereft  promoted. 

Thirdly  obferve,  felf-examination  is  a  common  duty,  fome- 
what  like  prayer,  incumbent  upon  chriftians  at  all  times. 
«  Examine  yourfelves  whether  you  be  in  the  faith,  prove  your 
«  own  felves.  Let  us  fearch  and  try  our  ways.  I  commune 
««  with  mine  own  heart  faid  Afaph,  and  my  fpirit  made  diligent 
«  fearch."  But  it  is  here  conftituted  and  made  a  fpecial  duty 
previous  to  our  attendance  upon  the  Lord's  fupper.  Can  any 
chriftian  approach  the  table  without  previous  prayer  ;  fo  nei- 
ther let  him  do  it  without  felf-  examination,  ieil  he  be  found 
difobedieiit  to  God,  and  it  prove  to  him  as  a  barren  ordinance. 


Fourthly  obierve,  tbe  moft  Important  part  of  this  duty,  to 
wit,  the  manner  in  which  it  ftiould  be  performed.  It  is  not  4 
matter  fuddenly  to  be  rufhcd  into,  without  ferious  thought 
or  confideration,  nor  hafiily  paiTed  over  as  of  little  moment. 
Choofe  a  proper  place  of  retirementi  and  time  for  the  purpofc, 
and  enter  not  upon  it,  as  is  the  cafe  with  too  many,  with  pre- 
pofleffions  and  preconclufions  in  your  favour.  Engage  in  it 
twith  feme  proper  underftanding  of  the  fcriptures,  and  a  deter- 
mination they  fliall  be  the  ftandardof  the  trial.  Confider  well 
the  operaikmr,  of  your  own  minds,  and  how  you  have  felt  your 
hearts  inclined  to  good  or  evil ;  whether  you  have  yielded  to 
temptations  or  reHfted  them.  Let  your  fouls  be  awakened 
and  aroufsd  to  all  attention  in  the  inveftigation  of  yourfelves, 
your  tempers  and  lives.  Be  impartial  and  honefl  as  far  as 
poffible  in  the  fearch,  Accompany  all  your  refletSions  with 
folemn  and  fervent  prayer.  Strive  with  your  reluftant  hearts 
and  compel  them  to  the  woik.  Keep  them  from  wandering 
afld  trifling,  and  efpecially  guard  againft  deceit.  •*  JKeep  thy 
«« heart  with  all  diligence  for  out  of  it  are  the  iflues  of  life." 

A  fifth  obfervation  is,  that  we  fiiould  attend  to  the  things 
about  which  we  fhould  examine  ourfelves.  Thefe  are  elegantly 
fummed  up  in  our  (horter  catecliifm  in  the  anfwer  to  this  qnef- 
tion,  "  What  is  required  to  the  worthy  receiving  of  the  Lord's 
<«fupper  i  It  is  required  that  they  examine  themfelves  of  their 
««  knowledge  to  difcern  the  Lord's  body,  of  theii  faith  to 
«*  feed  upon  him,  of  their  repentance,  love  and  new  obedi- 
*'  ence,  left  coming  unworthily,  they  cat  and  drink  judgment 
•<  to  themfelves."  The  ccmpend  is  important  and  the  arrange- 
meat  beauiifui.  The  firil  matter  of  this  examination  is  of  our 
knowledge.  The  apoflle  fully  faggefts  to  us  that  we  muft  have 
a  competency  hereof  to  difcern  the  Lord's  body.  Know- 
ledge n-iay  be  coiifidered  as  of  tv.-o  kinds,  cr<firinal  ?.nd  experi- 
rasntal.  B.y  the  former  is  meant  an  underflnndig  of  the  truths 
of  :he  gcfpcl ;  by  the  laltsr  an  ncqmintar.ce  with  the  power  of 


Z  H3  !J 

thezn  on  the  heart  and  confcience.    This  Icncvf ledge  vrould 
Teem  fliould  proceed  thus  far  at  leaft  ;  that  we  fliould  have 
fome  proper  views  of  the  perfeflions  of  God  and  his  law  ;  of 
the  evil  of  fin  and  our  ownniferable  ftate  by  nature  and  prac- 
tice, of  the  extent  and  efficacy  of  the  remedial   provifion  for 
the  falvation  of  finners  through  the  fulnefs  of  the  atonement 
ofjefus   Chrift  ;  and  fome  juft  apprthenfions  of  ths   nature, 
defign,  and  ufe  of  this  holy  ordinance.     The  rpore  perfons 
have  of  this  knowledge  and  experimental  acquaintance  with 
divine  truth,  they  are  likely  to  have   the  clearer  difcernment 
©f  the  Lord's  body,  the  intention  of  his  fufferings  and  deaths, 
and  the  more  comfort  and  joy  ifi  the  h»ly  communion. 

Secondly,  we  are  to  enquire  into  our  faith  to  feed  upon 
him.  We  approach  not  the  table  of  the  Lord  merely  to  eat 
a  fmall  morfel  of  bread  or  drink  a  little  quantity  of  wine,  but  to 
fhew  forth  his  death,  and  to  feed  upon  his  body  and  blocd,  for 
our  fpiritual  aourifliment  and  growth  in  grace,  and  this  only 
can  be  done  by  faith.  Chrift  is  often  fpoken  of  under  the  figure 
of  bread,  and  it  is  neceflary  we  fhould  eat  this  bread  of  life,  and 
faith  Is  the.means  by, which  itmuft  be  done.  Bread  is  neceflary 
for  the  fuftenance  of  our  mortal  bodies,  fo  faith  in.Jefus  Chrift 
is  of  equal  importance  to  the  felvation  ofrnr  immortal  fouls. 
Without  faith  it  is  impoiTible  that  any  fhould  be  faved.  Hence 
we  fhould  fincerely  enquire  whether  we  are  pciTeffed  of  this 
grace.  Have  we  been  convinced  of  our  fin  and  mifery,  our 
inability  to  deliver  ourfelves  ? — Have  we  fled  to  Jefus  of  Na- 
zareth, and  nnfeignedly  accepted  him^s  the  Lord  our  righte- 
oufnefs  ? — Have  we  embraced  him  in  all  his  offices,  and  do  we 
wait  upon  and  truft  in  him  alone  for  eternal  life  i 

Thirdly,  our  repentance  muH  be  examined  into.  We  muft 
tome  to  the  Lord's  table  forrowing  and  mourning  over  our 
fms,  confeffingour  iniquities,  with  real  purpofes  of  heart  to 
rarry  on  4  conftant  war  againft  our  corruptions. 


t   t44  J 

A  fourth  branch  of  examination  refpcfts  our  love  ;  love  tt 
God,  love  to  the  Saviour,  and  love  to  our  neighbour.  Do 
we  love  Gcd  fupr;mely  ?  Is  the  blciTed  Redeemer  precious  to 
us  as  he  is  to  them  that  believe  ?-- -and  are  we  cultivating  love 
to  ourneighbour,  or  loving  him  as  ourfelves  ? 

Laftly,  wc  fhould  enquire  into  our  new  obedience  ;  whether 
our  obedience  arifes  from  new  views,  new  principles  and  new 
motives.  Do  we  make  choice  of  the  law  of  God  lor  the  rule 
of  our  life  ?  Do  we  delight  in  it  after  the  inward  man  ?  Are 
we  honeftly  endeavouring  after  conformity  thereto  ? — Thus 
we  Ihould  examine  ourfelves  as  a  duty  p:i;parative  to  our  ce- 
lebration of  the  fupper  of  the  Lord,  left  coming  unworthilj 
we  eat  and  drink  judgment  to  ourfelves. 

But  it  is  time  that  tVis  fubjedt  fhould  be  brought  to  a 
conclufion.     And  this  Ihail  be  done  in  a  brief  exhortation. 

Let  all  be  folemnly  exhorted  to  the  practice  of  this  impor- 
tant  duty  of  fclf-examination.  Be  not  flothftil  ai.d  carelefs  in 
u  matter  of  fuch  momentous  confequence.  Beware  you  at- 
tend not  upon  this  ordinance  through  forniahty,  or  as  cuftom 
leads  the  way.  But  engage  in  it  in  felf-deditation,  renewing 
your  covenant  with  God,  fetting  io  it  this  fcal,  that  God  is 
true.  Maintain  a  deep  CunCe  of  your  exceeding  great  fmful- 
nefs  and  unworthinefs.  Loath  and  abhor  yourfelves  and  repent 
around  the  facrcd  board  with  a  broken  heart.  Look  on  him 
whom  you  have  pierced  and  crucified  by  your  iniquities,  and 
mourn  in  bitternefs,  with  all  that  melting  feeling,  and  fincerity, 
which  afflids  the  foul  of  him  wlio  mourns  for  a  Hrfl  born  child. 

Confider  the  fins  you  have  been  guilty  of  fince  the  laft  time 
■of  communicating  ;  the  pafi'ions  which  have  burlt  forth  ;  the 
corruptions  that  have  been  indulged,  and  acknowledge  them 
in  deep  contrition  before  God.  I^et  us  lay  afide  malice,  envy, 
wrath  »nd  everv  b;ife  propeniity  and  inclination,  and  wait  on 


\ 


«ur  precious  Saviour  In  faith  and  love,  In  the  exerclfe  of  ever/ 
grace,  and  with  full  purpofe  of  foul  to  live  in  the  pracflice  of 
every  virtue.  "  Purge  out  the  old  leaven,  that  ye  may  be  a 
««  new  lump  as  ye  are  unleavened,  for  Chrift  our  paflbver  is 
«»  facrificed  for  us.  Therefore  let  us  keep  the  feaft  not  with 
"the  old  leaven,  neither  with  the  leaven  of  malice  and 
«  wickednefs,  but  with  tht  unleavened  bread  of  fmcerity  and 
«•  truth,'* 


yjisettJiiSSfS 


SERMON    XIIIo 


Remembering  Chrift  at  his  Tahk. 


Luke  xxii.  19.     This   do  in   Renicmhrar.ee  of  me, 

TO  love,  receive  and  traft  in  the  precious  Redeemer  bf  the 
tvorld,  to  commit  our  fouls  to  his  holjr  keeping,  and  reft  folely 
on  Ms  atoning  merits  for  eternal  life,  is  th£  abfolute  duty  of 
all  the  children  of  men,  to  whom  the  revelation  of  his  name  i^ 
made  known.  All  who  enjoy  the  light  of  the  gofpel,  ought 
to  have  his  charafler  engraven  upon  their  hearts  in  everlafting 
lemembrance.  And  the  happy  individuals  -Ovho  have  felt  the 
3)0  wer  of  his  gr?.ce  and  tafted  his  loving  kindnefs,  rs  it  poflible 
they  fliould  ever  forget  him  ?  Alas  !  Aey  forget  and  negle£t 
him  often.  But  wonder,  O  Heaven  !  and  be  aftonifhed,  O 
Ilarth  !  he  never  either  forgets  or  riegkas  yoii.  However 
carelefs,  O  !  chriftians,  you  may  be  at  feaforts  with  refpecl  to 
the  bleffed  Saviour,  the  Shepherd  of  Ifracl,  who  never 'flurt. 
bers  rtor  fleeps,  ceafes  not  for  a  moment  his  watch  over  you. 
«  Thus  faith  the  Lord,  the  Redeemer  of  Ifrael,— Can  a  wo- 
«  man  forget  her  fucking  child,  that  ihe  fhould  not  have  com: 
«•  pafibn  on  the  fbn  of  her  womb  j  yea,  they  may  forget,  yet 


r  H7  3 

*  will  I  not  forget  thee.     Behold  I  have  graven  thee  upon  the 
«  palms  of  my  hands  ;  thy  walls  are  contuiually  before  nie." 
Hearken,  O  !  bslievers,  to  the  declarations  of  him,  who    was 
crucified  and  fhed  his  blood  for   you.     ♦'  Ton  (hall  feed  in  the 
*'  vv^ays,  and  your  paftures  Ihall  be  in  the  high  places.     ToU 
''  Ihall  not  hunger  nor  third,  neither  fliall  the  heat,  nor  the 
"  fun  imk<2 you  :  for  he  that  hath  mercy  on  jou  fliall  lead  yau  ,• 
"  even  by  the  fprings  of  water  fliall  he  guide  you."     Does  the 
biciTod  Jefus,  thus  remember  his  dear  people,  and  are  they  un- 
mindful of  him  ?  How  fliould  this  awaken  all  their  fenfibilities, 
:ind  banifli  their  ftupid  inconfideration,  and  caufe  floods  of  tears 
to  gu(h  from  their  repenting  eyes  ?  But   for  the    fupport  of 
poor,  feeble  and  forgetful  believers,  hearken  to  this  fweet  de- 
claration of  your  allfuSicient  interceflbr.     *<  Like  as  a  father 
"  pitieth  his  children,  fo  the  Lord  pitieth  them  that  fear  him* 
"  for  he  knoweth  our  frame  :  he  remembereth  that  we  are 
"  dull."  His  remembrances  in  his  life  and  death,  and  when  his 
faving  blood  was  flowing  from  every  vein,  are  too  numerous 
for  a  prefent  recital,  the  whole  of  which  is  comprefled  in  the 
ordinance  we  are  now  about  to  celebrate.     This  was  his  laft 
fupper  on  earth,  and  an  illuftrious  inftance  of  his  infinite  and 
dying  love  for  his  church.     This  he  left  as  a  laft  pubhc  giftj 
and  a  diftinguifliing  memorial  of  himfelf,  by  which  in  fymbo- 
lical  reprefentations,  he  is  to  be  exhibited  in  all  that  he    did 
and  fuffered  for  apoftate  man,  until  the  confuraption  of  all 
things.     ChriO:  intended  this  inllitUtion  for  the  fupport,  en- 
couragement and  comfort  of  his  Church,  to   quicken  them  m 
duty,  to  refrefii  them  in  their  journey  thro'  the  wildernefs  to  be 
a  pillar  of  fliade  by  day,  of  hght  by  tiight,  to  be  bread  in  the 
wildernefs,  and  water  from  the  rock.     Hence  the  great   com* 
fnandmcnt  In  this   ordinance  is,   "  This   do  in  remembrance 
«'of  me."  How  fweet  the  precept  ;  how  endearing  the  recol- 
leftion  of  all  his  humiliation  and  fufFerings,  to  accomplifli  the 
ialvation  of  men  and  their  reftoration  to  the  peace,  favour  and 
enjoyment  of  Gcd.    The  enjoyment  of  God,  ho v/  great  the 


L  h8  3 

idta.  ?  a  happinefs,  higher  than  heaven,  broader  than  the  earths, 
and  more  extenfive  than  the  fea.  And  this,  O  rememberer  of 
Chriil,  and  more  than  this,  will  be  the  portion  of  thy  foul  for- 

ever. 

There  is  an  awful  refidue  in  the  converted  foul  of  pronenefs 
to  a  forgethilnefs  of  Jefus ;  to  alleviate  and  check  this  difeafe 
was  one  thing  defignedinthisfacredinftitution.  Our  Lord,  wh© 
knew  all  things,  knew  how  apt  the  hearts  of  his  people  would 
be  to  forget  him  amidft  the  throng  of  their  corruptions  and  the 
croud  of  fenfible  cbjefts ;  their  pleafures  and  worldly  bufmefs ; 
^heiefore  he  appointed  and  left  this  memorial  of  himfelf.— 
Men  do  not  ufually  negle^fl  the  remembrances,  the  mortal 
rings  and  dying  fignatures  of  their  departed  relatives  and 
friends.  Chrift  has  here  left  his  church  a  token  of  his  friend- 
Ihlp  and  a  dying  memorial  of  all  he  did  for  the  recovery  of  the 
fpiritual  life  they  had  loft,  and  their  reftoration  to  the  favour  of 
God  and  forfeited  felicity. 

It  would  be  impoffible  to  enter  into  the  nature,  defigns, 
ufes,  benefits  and  purpofes  of  this  holy  ordinance  in  a  fingle 
difcourfe  ;  therefore  all  that  will  claim  your  attention  at  pre- 
fent  (hall  be  only  a  few  meditations  on  the  duty  enjoined,  and 
the  manner  of  performing  it,  agreeable  to  the  commandment 
in  our  rext,   "  This  do  In  remembrance  of  me." 

FIrft,  with  regard  to  the  obligations  of  the  duty  itfelf,  thefe 
can  be  fcrupled  by  none,  who  give  any  credit  to  the  authority 
and  power  invefted  in  our  Lord.  It  was  not  intended  as  a 
temporary  ordinance,  fuch  as  wafliing  of  feet,  and  fome  other 
things  performed  by  our  Saviour,  but  never  afterwards  prafllr 
ftd  by  his  apoftles  ;  but  it  was  ordained  to  be  of  (landing  ufe 
in  the  Church  throughout  all  generations.  Hence  it  was  a  du- 
ty obferved  by  the  apoftolic  and  all  fucceeding  chtir  dies  down 
to  the  prefent  day.  I  grant  there  have  been  fome  in  all  ages 
and  many  in  the  prefent  d^y,  who  have  and  do  confider  it  as  3. 


t  >49  3 

^mporary  inftitution  which  was  adopted  for  the  introduflloR 
«f  chriftianity,  but  not  to  be  of  perpetual  order.  To  retail  their 
various  opinions,  and  their  negle<5l  of  this  ordinance,  and  their 
ftrange  fpiritual  conftruftions  concerning  it  might  exhibit  fome 
reading,  but  furely  could  not  promote  your  comfort  or  edife- 
-cation. 

An  attendance  upon  this  facrament  is  plainly  binding  upon 
all  chriftians ;  it  was  commanded  by  our  Loid,  praflifed  by 
the  apoftles  and  all  primitive  Churches,  and  in  the  faith  and 
-under  the  fenfe  and  affurance  of  thefe  obligations  we  continue 
in  all  good  confcience  to  celebrate  the  fame.  It  is  honoring 
Chrift  Jefus,  his  fuiferings  and  death,  and  he  affuredly  gives 
his  blefllng  to  all  thofe  who  faithfully  wait  upon  him  herein. 
It  is  glorifying  God  in  the  recolleftionof  his  only  begotten  fon, 
whom  he  gave  and  made  a  facrifice  for  the  fins  of  men.  To 
rejnember  Jefus  at  the  facred  table  is  complying  with  the  will 
of  heaven.  And  to  obey  is  better  than  all  burnt  offerings. 
Did  God  remember  us  from  eternity,  did  he  in  time  fet  forth  his 
dear  Son  to  be  a  propitiation  for  fin,  did  he  remember  his  pro- 
mife  to  Abraham  and  the  patriarchs,  did  Jefus  blatd  and  die 
for  us,  and  fhall  we  not  remember  the  author  of  out  falvatioa 
with  hearts  overflowing  with  love,  gratitude  and  praife  ?  Did 
the  bleffed  Redeemer  remember  us,  when  we  lay  in  our  own 
blood,  and  there  was  no  eye  to  pity  us,  nor  hand  to  help  us, 
and  can  we  ever  ceafe  from  remembering  him  ?  Was  he  cru- 
cified for  our  tranfgreffions  ;  did  he  rife  again  for  our  jullifica- 
tion  ;  did  he  procure  for  us,  who  were  dead  in  trerpaifes  and 
fins,  life,  immortality  and  a  heavenly  inheritance.  Did  he  in- 
ftitute  this  precious  ordinance  as  a  memorial  of  his  whole  me- 
diatorial chara<fter,  of  all  that  he  underwent;  from  liis  leaving 
his  Father's  bofom,  till  his  afcenfion  to  glory,  and  fnall  we  b« 
fuch  ingrates  as  not  to  remember  him  in  this  pledge  cf  his 
love?  "  If  I  forget  thee,  O  Jefus,  let  my  right  h«r-d  forget  her 
*«  cunning  ;  if  I  do  not  remember  thee,  let  my  tongue  cleave 
♦*  to  the  rocfof  my  mouth,'*     Surely  lo  multiply  jrfafonsfor 


C  150  3 

the  cnfcrceracnt  of  a  duty,  where  the  commandments  are  r» 
repeated  and  plain,  that  thry  can  neither  be  evaded  or  denied » 
could  anfwer  no  important  purpofe.     Wherefore  I  proceed. 

Secondly,  to  confider  the  manner  in  which  this  duty  ought 
to  be  performed.  It  is  a  matter  of  infinite  moment  that  Chrift 
.be  properly  remembered  at  his  table.  This  ordinance  can 
hardly  be  celebrated  by  us  without  fome  confideration-  of  the 
Saviour  ;  but  to  remember  him  in  fuch  a  way  as  to  be  approved 
by  him  as  worthy  partakers,  is  not  a  matter  of  eafy  attainment. 

Would  we  perform  this  duty  in  an  acceptable  manner,  we 
are  to  engage  in  it  with  compofure  of  mind, — with  an  holy 
reverence  in  our  hearts, — with  hungering  and  thirfting  defires 
after  greater  meafures  of  grace, — with  exalted  expeftations, 
— in  the  exercife  of  faith, — love, — humility, — repentance,  and 
purpofes  of  future  obedience. 

Firft,  we  are  to  approach  this  holy  table 'in  remembrance  of 
our  dear  Redeemer,  with  compofure  of  mind.  Our  hearts 
often  prove  like  a  deceitful  bow,  and  our  thoughts  wander  in- 
to a  thouHind  impertinences.  Scarcely  any  thing  more  diffi- 
cult than  to  watch  and  keep  the  heart.  Yet  this  we  are  ho- 
neftly  to  endeavour  while  we  are  employed  in  this  folemn  duty. 
We  fliould  bebanifhing  all  worldly,  carnal,  and  trifling 
thoughts.  \Vhen  any  of  ihefe  vanities  will  intrude  upon  our 
devotions,  we  ihould  repel  them  as  Nehemiah  did  the  meflen- 
gers  of  his  enemies  who  where  fent  to  divert  him  from  the 
work  of  the  Lord.  "lam  doing  a  great  work,  why  fhould 
■'  the  work  ceafe,  while  I  leave  it  and  ccme  down  to  you?" 
Thus  let  us  expel. all  vain  and  improper  thoughts  from  our 
fouls. 

SecorJly,  we  opght  to  remember  to  attend  this  ordinance 
with  an  holy  reverence  in  our  hearts.  We  fhould  reverence 
Gpd,  reverence  the  blclfed  Jefus,  and  maintain  a  due  refpe^ 


L  i^^  J 

for  tlic  inftituticn  'n\t\f.  We  Hiould  bear  ■upon  our  niinJ<?, 
that  the  king-  is  prefl-nt  at  his  t>\vn  entertiiinincitt,  "Who  U 
ii  o^reatiy  to  be  feared  in  the  wilemhlies  of  his  faints,  and  to  be 
"  had  in  reverence  of  them  that  are  about  hinr."  Let  us 
-meheforehim  in  the  celebration  of  this  !:icram^nt,  with 
'  rf;>;e:en(x  and  godly  fear." 

Thiruly,  we  fliould  attend  upon  this   duty  with  hungering 
and  liilriiir.g  defires.  "  The  defires  of  our  fouls  mud  be  towards 
*'  the    Lord  'a.nd  the.  remembrance   of  his  rame."     To  have 
conuniinion    -A-ith  God,   and  to  defire  nore  upon  earth  befides 
him,  is  afweet  and  conjfortable  ftate  of  mind.     It  brings  hea- 
ven as  it  were  into  this  world.     And  a  fpecial  bleffing  is  pro- 
nounced upon  all  fuch.  «'  Bleffed   are  they  who   hunger  and 
«'  thirft  after  righteoufnefs    for  they    (hall  be  filled."     Let  cur 
defires  be  enlarged  to-day.     Let  us  feel  fuch  exercifes  as  pof- 
fefled  the  Pfalmlft  when  he  faid,     "  I  firetch  forth  my  hands 
•'  unto  the ;  my  foul  thirfteth  after  thee;  as  a  ihirfty  land.     (> 
"  God,  thotj  art  my  <cd,  early  v.  ill  I  f^ek  thee  ;  my  foul  thirft- 
*♦  eth  for  thee  ;  my  flefh  longeth  for  thee, — to  fee  thy  power  and 
**  thy  ^lory, — that  my  foul  n»ay  be  fatis5ed  as  witli  marrow 
"  and  fatnefs."     Bleffed  feelings,  bleiTed  fpliitual   breathings, 
and  blelfed  experiences.      O  that  curs  may  be  of  a  fjmllar  na- 
ture, and  that  all  the  defues  of  our  hearts  may  be  gratified  at 
tills  feafon. 

Fourthly,  let  us  approach  this  ordinance  with  elevated  and 
exalted  expetftations.  T/^at  faith  in  the  beloved  which  enlarges 
the  defires  alfo  ralfes  liopes,  and  matures  them  like  Abraham's 
to  an  holy  confidence.  You  are  not  led  to  day  to  fumrcer 
brpoka,  which  difappoint  the  weary  traveller,  and  as  rt  is  laid 
in  Job,  "  Corfnm.fd  out  of  their  place."  But  this  ordinance 
dire<^3  you  to  living  fountains,  which  illue  forth  unfailing 
ftrearas  to  everlafting  life. — Let  each  tommwiicant  fay  to  hii 
foul ;  Draw  near  to  the  table  of  love,  thy  Rf  d-^enier  has  inili- 
tuteJ  thz  f-a(l,  .-^d  hs  has  promifej  for  thas,  "  abude.rJ.y-tbovt 

U 


■*'  -wfuit  thou  cauft  "afli  or  think."  Remember,  O  chriflain,  yoirr 
S<tvioar  gives  liberally  and  upbraids  not,  he  gives  Uke  a  king, 
•j-cia,  like  a  God,  all  thiags  lichly  to  enjoy. 

However  you  may  bow  your  head*  at  bistable,  let  your 
hearts  afcend  to  heaven  and  ?.U  its  glories,  with  full  and  affured 
expectation  that  all  tliefe  will  be  yours  and  that  forever.  Re- 
member  the  provifion  in.  this  featl  is  Chrift,  his  atonement,  his 
righteoufncfs,  and  all  his  benefits.  "What  can  you  willi,  expea: 
and  hope  for  that  will  not  be  granted  ?  Remember  all  is  yours, 
■earth  is  yours,  life  and  death  r.re  yOuis,  thirgs  prefent  and 
things  to  come  are  yours,  heaven  is  yours,  and  to  comprehend 
ail  poffible  bleffings  in  one  word,  "God  is  yours."  Suiely 
you  iire  not  fitfof  the  table  of  the  Lbid,  if  your  fouls  can  ei- 
petft  or  wilh  fur  more. 

LaPul)-,  would  we  attend'this-  divine  inftltution  to  our  tomv 
iort  and  edification,  and  in  a  worthy  and  acceptable  manner, 
it  miuft  be  performed  in  the  ixerctfes  of  faith,  love,  humility,  re- 
pentance, and  in  purpofes  of  futui-c'  dbcdience. 

Faiih  ihaa  t-riential  orace  of  the  dii  iuuiii  life.  We  muft 
hereby  look  unto  thrift  at  all  times,  live  upon  him',  deriving 
induenceafd:  communications  front  hfm",  arid  depend  upon 
him  for  fpiritual  lirtngth  for  the  right  performance  of  every 
duty,  and  in  a  particular  xnannez  to  look  unto  hinj  that  he 
would  enable  us  to  ketp  this  t'cal^,  that  his  death  may  be  fliown 
forth,  his  glory,  and  our  own  peljce  and  happincfs  promoted. 
■^vHiea  v/c  receive  the  facred  elLt?iEnls,  let  our  hearts  leil  on  the 
ilrength  of  the  Xord  lor  afii'riance  ihat  we  may.  prefent  and 
coafecrateoniiblves  to  hir;:,  a  living,  holy  and  acceptable  fa- 
crifice.  l)v  fiith  let  us  live,  by  f^iih  let  lis  die,  by  faith  let  us 
obferve  ih.-  holy  communion, until  we  fliall  enter  iijco  the  per- 
-f'-'iSl  commiinion,tii"lhe  cekilial  re^-icas.- 


L  in  J 

TheeJerciies  of  dirir,;  love  are  of  the  Kiglieft  ccn*tq'*.';nS!P 
m  every  matter  of  a  Kligious  nature.  Witljout  love  no  reli- 
gion. Without  love  no  worthy  participation  of  the  facred 
Hipper.  Without  love  no  union  to  Chriit — no  favour  of  Go-i' 
—no  peace  o"f  confcience — no  well  grounded  hope  of  eterital 
glory.  Did  Chrift  love  his  church  in  fuch  a  manner,  and  to 
iuch  a  degree,  as  to  flied  his  mofl;  precious  blood,  and  expire 
on  the  CToCsy  on  Calvary's  hill,  and  (hall  not  a  flarae  of 
fupreme  love  be  kindled  in  our  fouls  to  him  ? — Shall  we  be- 
fcold  him  exbibited  in  this  opilinance  in  all  tlije  agonies  and 
liafferings  ot  his  dying  love,  his  body  broken  and  his  blood 
poured  forth,  and  fhall  not  our  fouls,  whila  we  fit  around 
his  table,  afcend  on  ths  wings  of  ardent  aflPeclion  to  him  i 

Befides  faith  and  love,  we  ought  to  draw  near  to  this  ordi- 
nance in  humility,  godly  forrow  and  evangelical  repentance. 
The  greater  searnefs  to  God,  the  more  vvc  are  exalted  in  pri- 
Tiliges,  the  more  we  will  feel  our  unworthinefs,  and  the  deep, 
er  will  be  our  abafemenc  before  hira.  Angels  veil  the!;' 
faces  in  his  prefence ;  Abraham  proftratcd  himfeifon  the 
ground;  and  David  fat  do^yn  aftonifhed  when  the  Mod  High 
conferred  honors  upon  him,  and  cried  out,  <♦  ViTho  am  I,  O 
•*  Lord  God,  and  what  is  mine  houfe,  that  thou  had  brought 
**  me  hitherto  5'*  True  repentance  and  a  Godly  forrow  becomes  ■ 
lis  at  this  facred  board.  Here  we  fhould  look  on  him  whom  wc 
have  pierced  by  our  fins,  and  mourn  as  he  that  mounis  for 
an  only'begotten  fon,  and  bewail  ourfelves  in  bitternefs,  as  he 
who  is  in  bitternefs  for  a  iirft  born  child.  Here,  tears  of 
repentance,  love,  gratitude  and  pleafure  ought  freely  to  flow. 
••—And  all  our  graces  and  exercifes  ought  to  be  accompanied 
with  purpofes  and  firm  refolutions  of  future  and  perfevering 
cbedience.  Our  refolutions  ought  to  be  fuch  as  to  exclude  all 
future  revbcation.  He  who  puts  his  hand  to  the  plough,  mufi: 
not  look  back.  The  Ifraelite  who  has  pafled  the  red  fea  muft- 
never  long  for  the  flsfii  pots  of  Egypt,-    Our  ears  mud  be  nai-- 


r  154 1 

led  to  the  door  poilsof  th;  temple  of  th:  Lord  ^nili  full  pHr- 
pofes  of  haart  to  hi  hii  fervaivcs  forever*-  Let  the  glory  of 
God  be  our  chief  end,  his  unerring  word  our  rule,  the  blood  of 
the  lamb  out  fupport  and  confolaiion,  the"noly  Ghoft  our 
guide,  councilor  and  direftor,  and  this  reftefhing  ordi- 
nance, the  covenant  of  grace,  and  its  promifes,  be  unto  us 
the  bread  of  life  and  the  vi^ater  of  life,  till  we  fhall  be  introdu- 
ced to  the  fiilicities  of  the  ceieftia|  ftate. 

Variouf5  and  Important  are  the  ufe?  of  in  ftru<fHon,  reproof, 
comfort  and  diradtion  which  flow  from  this  fubjeft,  of  which  I 
■^mufl  now  only  hint  at  a  few. 

Firfl:,  we  ought  to  larrient  the  awfui  pronenefs  of  our  heartr 
to  n2gle(?t  God  and  forget  the  ble/Ted  Savioxir.  This  is  mat- 
ter of  deep  contrition,  mourning  and  forrow.  O  that  our 
heads  were  waters  and  our  eyes  9  fountain  of  tears,  that  we 
fnight  weep  day  and  night  over  our  failings,  infirmities  and 
forge  tfulnef*. 

Secondly,  let  our  fouls  blefs  the  Lord  for  the  wonclers  of  his 
patience,  forbearance  and  long  fuffering.  Tho'  we  are  apt 
to  be  unmindful  of  him  who  agonired  in  the  garden,  he  con- 
tinually and  unremittingly  remembers  us.  Our  remembrance 
often  intermits,  but  his  never  (lumbers,  noi  fleeps.  Where, 
fore  let  our  fouls  blefs  the  Lord,  and  refolve  no  mors  to  foi- 
get  his  benefits. 

Thirdly,  how  acceptable  to  Chrift  is  the  .approach  cfhis 
dcur  people  to  his  fupper,  in  an  holy,  believing,  humble  and 
aff-'flioaatc  remembrance  of  him,  in  all  his  fuffciingSj  humilia- 
tion and  exaltation.  He  rejoices  over  them  in  an  extacy  of 
delight,  faying,  *'  I  am  come  into  my  garden,  my  fiRer,  my 
*'  fpoufe  J  I  have  gatLereu  my  iryrrh  viih  my  fpise  j  I  iuve 


r  -^ss  J 

■"  eaten  my  honey  comb  with  my  honey  :  I  have  drunk  xny 
"wine  with  my  milk;  eat,  O  friends;  drink,  yea,  drink  a» 
«'  bandandy,  O  beloved."  „ 

A  brief  fentence  of  counfel  (hall  relieve  your  attention  at 
prcftiii. — Lc:  us  aticnJ  this  iblemn  duty  of  our  holy  religion 
for  -he    eaioni.  an  j  in  the  manner  which  hafi   now  been   de- 
liueacsd      You  w:i(  rind  herein,  peace  of  confcience,  joy  in  the 
Holy  Glioil  and  an  i.icreafe  of  grace.     If  you  never  remem- 
bered Chriit  in  a  proper  manner  before,  let  this  be  the  day  m 
vfhich  this  blciTed  work  will  begin.     It  is  never  too  late  to  We- 
gin  in   well  doing,f     Gather    in  every  wandering    thought  ; 
coaipofd  your  fouls  into  a  fpirit  of  devotion  ;  let  a  reverential 
awe  of  a  prefent  Saviour,  in  all  his  wounds,  bleeding  at  every 
pore,  po.Ufs  your  hearts  ;  hunger,  thirll  and  long  after  great 
xneaAires  of  boliaefs  ;  raife  your  hop^s,  elevate   your  expefta- 
tions,  and  with  faith,  love,  humility,  repentance  of  fin  and 
purpcies  of  nev/  obedience,  take  the  holy  fymbols  and  remem- 
her  God  your  Saviour.     Remember  him  in  his  lif«,  nemember 
his  agony  in  the  garden,  remember  bis  cruel  mockings  in  the 
High  Prieft's  hall,  his  tremendous  fcourgings  when  the  plowerS 
plowed  upon  his  back  and  made  long  and  deep  their  lurrows  ; 
remember  hkn  on  the  crofs,  when  fufpended  between  heaven 
and  earth,  and  forfaken  by  both  ;  his  friends  and  difciples  for- 
fook  him  ;  his  God  hid  his  face  from  him  ;  a  darknefs  invol- 
■ved  the  world,  fuch   as  never  was  before,  nor  fmce,  and  the 
final   diflblution  (sf  nature  will  hardly  create  fuch   another. 
The  fun  ceafed  to  fhine,  the  mooo  had  no  rays,  all  nature  was 
convulfed  ;  earthquakes   broke    up  the  marble   tombs  ;  th^ 
dead  aarted  into  life  ;  tka  veil  of  the  temple  of  God  r£nded 
ufunder,  and  in  this  n^vful  crifes,  in  the  laft  ftruggk  of  aton> 
mentfor  man,  he  cries,  "  My  God,  my  God,  why  haa  thoii 
**  forfaken  me  ?" 

Novr  fhall  we  not  remember  tliis  blefled  and  dying  Saviour? 


Let  the  precept  In  the  text  be  indch'ably  I'nfcrihed  oft  ever^ 
heart,  let  it  be  bitten  on  die  palm  of  every  hand.  "  This 
«  do  in  renicrabntncc  of  m?.** 


SERMON    XIV. 


live.  Evil  and  Danger  of  Profane  Swearing 
and  CurfiX^. 


James  v.  12.     But  alove  all  things ^  my  IrethreUf  f-ivear  nott 

neither  by  heaven,  uiither  by  the  earthy  neither  by  any  other  oaih^ 

*  hut  let  your  yea  be  ysut  and  yiur  nayt  nay,  lejl  you  fall  into  coTt" 

demnation. 

COMMON  profane  fwearing  and  curfing,  are  fins  of  a  baft 
and  aggra\^ated  dye.  However  prevalent  they  may  be,  this 
renders  them,  not  the  lefs  heaious.  It  calls  forth  the  ftronger 
jtnd  more  frequent  teftimony  againft  them.  Does  the  air  of 
the  infernal  regions  infed  many  parts  «f  our  guilty  land  ? 
Where  is  the  town  or  village  which  contains  net  lefs  or  more 
common  curfers  and  fwearers  in  it.  Therefore  the  evil  and 
danger  of  this  vice  ought  to  be  ofte©  pointed  out,  and  the 
threateniugs  of  heaven  againft  it  repeatedly  denounced.  It 
is  abunJently  mentioned  in  the  holy  fcriptures,  and  marked 
v/ith  the  utmofl  abhorrence  and  difap probation.  It  is  univer- 
{iiUy  condemned  in  the  Old  Teftament  and  in  the  new,  by  t!ie 
prophets  and  apoftles,  and  9ux  I^grdgives  a  moft  foloniB  charge 


tof:is  (inr'-pht  and  al!  cther=  againfl  this  fin.  His  conimaTi<3mc^t 
isj  "  Swear  not  at  all ;  r.^ith';?  Dy  heaven,  for  it  is  God's  throne ; 
«*  nrithst  by  earlh,  Tor  it  is  his  foot  f^ool  ;  neither  by  Jerufa- 
«•  lem,  for  it  is  '.he  city  oftha  gipat  king  ;  neither  fhalt  thou 
<'  fwearbytliy  htad,  beca,ufc  thcu  fan  ft  nor  n -ike  one  haJr 
**  whke  cr  black  ;  but  let  your  communication  be  yea,  yea, 
*'  nay,  nay  ;  for  whatfctver  is  n-ore  than  thefe  ccmfth  of  evil/' 
This  ought  to  be  perfe«5tly  iufficient  to  correct  and  regulate 
all  the  language  of  chriftians.  If  any  addition  could  be  wan-. 
ted  to  enforce  the  courfel,  there  is  tlie  third  precept  of  the  de- 
calogue which  was  early  given  ;  Lut  wc  need  not  to  rtvert 
back  fo  far  for  a  condemnation  of  this  vice  ;  common  feufc, 
and  the  prcpiiety  of  language,  and  every  form  of  delicacy, 
and  dtcercv,  ftamp  reprobation  upon  it.  Whether  it  arifes 
from  fafliion,  education,  or  any  other  fcurce,  to  bear  curfirg 
and  fw earing  dropping  from  a  ladies  lips,  to  be  entertained 
TRrith  the  interp«lations  of  profane  expletives  and  e::cl3n;aticn3, 
and  to  fee  the  devil  baking  from  their  mouths,  can  there  be  a 
greater  ccntraft  of  beauty  and  deformity  in  nature  ?  Behold 
moral  uglinefs  ftarting  thro,  blurring  and  njaning  every  amla« 
ble  feature.  Can  the  pencils  of  the  gieateft  limners  produce  a 
more  odious  pi(ftuie  than  a  lady  that  fwears.  The  temptations 
to  this  vice  are  infinitely  Icfs  than  others  which  would  blaftlier 
reputaiion  forever. 

Let  all  whether  male  or  female,  old  er  young,  bond  cr 
free,  v^ho  have  indulged  themfelves  in  this  abominable  Hcer.re 
of  the  tongue,  be  entreated  to  attend  to  the  abfurdity  and  ir- 
raiionaliiy  of  this  iin,  its  ccnrradidlion  of  the  injundicns  of 
heaven,  the  great  difli.or.or  it  is  to  God,  difgrace  to  the  chrif- 
tian  religion,  its  tendency  to  piomote  the  caufe  of  infidelity,  and 
the  certain  deftrutSion,  if  the  deepeft  repentance  .Tnd  the  mod 
thf-fongh  leformation  intervene  not,  of  the  immortal  fcul, 
which  woiids  cannot  r^rnfom.  I  beg  your  attention  to  the 
vyordi.  of  infi-iration  daiivcrcdby  the  apoftle  ofchrillian  mo- 


[  159  ] 

rallty.  "  But,  above  all  things,  my  brethren,  fwear  not,  nef. 
"  ther  by  heaven,  neither  by  the  earth,  neither  by  any  other 
*«oath,  but  let  your  yea  be  yea,  and  your  nay  nay,  left  you 
<*  tall  into  condemnation." 

Ths  people  to   whom  the  apcflle  addrefied  himfelf  were 
Jews  and  his  brethren  according  to  the  flefh.     Profane   fwear- 
ing  was  a  fin  to  which  that  nation  was  addlded,  and  flill  is 
throughout  all  iheir  d  ifperfions,  more  than  any  nation  or  peo- 
ple upon  earth.     «  Above  all  things,  my  brethren,  fwear  not." 
It  would  be  needlefs  here  to  fpend  time  to  prove  that  neither 
this   text,  nor  the  prohibition  of  our  Lord,  forbids  the  bear- 
ing witnefs  for  decifion  of  controverfies  which  aiife   between 
man  and  man  by  a  lawful  oath.  A  lawful  oath  is  an  ordinance 
of  God,  an  a(ft  of  folemn  and  religious  worfliip  inftituted  fo^ 
the  moft  valuable   purpofes.     It  ought  not  to  be   ufed,  but 
upon  important  occafions,  and  when  duly  called   thereto   by 
the  power  of  civil  authority.     Some  have  unhappily  imagined 
that  this  declaration  of  the  apoftle,  together  with  that   of  our 
Saviour's,  was  intended  to  be  an  abolition  of  all  oaths  whatfoe- 
ver.     Let  it  be  obferved   in  anfwer  hereto,  that  God  himfelf 
kas  conftantly  employed  oaths  both  in  the  former  and  latter 
teftament,  in  various  inftances  for  the  confirmation  of  the  fiith 
of  his  people  in  the  truth  of  his  declarations.     It  was  always 
the   praftice  of  the   faints  throughout   all  generations,   and 
Su  Paul  gives  full  teftimhny  in  its  favour,  when  he  fays,  "An 
**  oath  for  confirmation  is  to  be  the  end  of  all  ftrife.'*     There 
is  the  fame  end  to  be  anfwered,  and  the  fame  calls  for  oathj 
now,  that  ever  were,  and  therefore  ought  to  be  continued  and 
held  as  a  ftanding  ordinance  both  in  church  and  ftate.     All 
that  is  prohibited  by  Jefus  Chrift  and  our  apoftle  is  the  profti- 
tution  cf  this  facred  ordinance,  and  the   profane  and  commoa 
abufe  of  this  holy  inftitution. 

It  was  a  common  and  notorious  practice  among  the  Jews, 
to  fwear  by  heaven,  by  earth,  by  the  temple,  their  head  or  any 

V 


*ther  thing,  but  never  by  the  nan^e  j'eko'jaky  except  on  thf 
jncft  folemn  occauovis,  aiul  the  mod:  urgent  calls,  lint  alas  ! 
in  'modern  times  *of  profanity,  the  tremendous  and  veneia,- 
ble  name  of  God,  feems  no  more  regarded  than  inferior  things, 
ankfsit  be  to  reduce  it  :o  a  more  common  and  wicked  ufe. 

It  is  the  impious  cuftom  of  profane  cjrfir.g  and  fwearing 
■which  our  apoRlo  here  condemns  ;  "  Above  all  things  fwear 
••'*  not."  Tiiatis,in  a  fpecial  and  diiiinguidiing  manner  bc- 
•ware  of  and  guard  againfl  this  iniquity.  Above  all  other  im- 
moralities, keep  yourfclves  from  profane  curling  and  fvcaiing'. 
Tor  this  is  a  fm  not  only  of  a  mod  henious  nature,  but  above 
all  others  it  has  tire  lead  temptation,  provocation,  or  induce- 
ment. The  apoftle  mentions  fome  things  tifually  employed 
in  this  proianity.  They  fv;ore  **  by  heaven  and  by  earth.'* 
He  charges  them  to  beware  of  fuch  unprofitable  offences.  All 
common  ufe  of  the  names,  titles  and  attributes  of  Gvd,  by 
exclamation  or  otherrafe  ;  all  abufes  of  the  facred  inlliLUtien 
of  an  oath  ;  and  all  radi,  ill  and  Impious  words  are  here  ex- 
prefsly  forbidden.  But,  "  let  your  yea  be  yea,  and  your  nay, 
nay."  Let  the  whole  tenor  of  your  converfaiion  confift  of 
limple  affirmations  or  negations.  This  is  abundantly  fufT.cient 
to  afford  fall  credit  to  the  words  of  chriftians,  to  honeft  and 
upright  men.  Every  addition  of  abomination  always  depre- 
ciates credibility.  And  the  more  of  this  is  fubjoined,  the  ptr- 
(bn  renders  himfelf  lefs  liable  to  be  believed.  This  purity  of 
converfation  maft  be  maintained,  "  lefl  you  fall  into  condem- 
"  nation."  That  is;,  left  you  fall  into  the  condemnation  cf 
fuch  who  take  God's  iiame  in  vain.  The  declaration  of  the 
judge  eternal  is,  "  He  will  not  hold  him  Eruiltleis."  I'he 
profane  perfcn  miift  fall  under  the  ccnuemnatctry  lentt-nce  of 
a  violated  law.  i-le  will  furely  be  puniflied  witii  an  awful 
and  eveilaltiug  puni:]iment,  unlei's  deep  repcntanc-e  and  faith 
in  the  gOiptl  pievent.  Vvhtidore  let  all  be  ferioufly 
cihorted  to  watcii  againil  this  hn,  thai  they  pcriili  not  iorcver. 

The  counfcl  here  is,  '<  abc^e  .ill  things  fv-ear  not,"  yet  hgw 


C  i6i  J 


many  are  they  who  aa  in  dlrefl  contradiftlon  of  this  precept 
They  mind  this,  the  laft  thing  in  the  worlJ.     The   common- 
r.cfs  of  the  pradice   countenances  them  in  the  odious  tranf 
greffion.     Perhaps  one  reafon  for  the  reiteratsd    prohibitions 
of  this  fin  in  the  divine  oracUs  is,  that  it  is  in   a  peculiar  man- 
ner offenfivc  to  the  majelly  of  heaven,  argues  a  moft  virulent 
contempt  of  the  authority  of  God,  and  has  no   incitement  to  it 
of  either  profit,  pleafure  or  honor.   A  proper   oath  is  a  devout 
and  religious  inllicution  of  God,  whereto,  when  la'.vfully  called, 
we  give  glory  to  his  name  as  an  omnifcient   and  omnipreferit 
Jehovah  ;  but  common  and   profane  fwcaring  is  a  malignant 
reflsaion  upon  this  holy  ordhmnce,  it  is  tramplinfi:  under  foot 
£n  inrtitution  of  heaven,  and  doing  difpite  to  him,  v.'hofe  honor 
an  oath  was  intended  to  prcmote.     it  is  a  facrilegious  aliena- 
tion of  thofe  forms  of  fpeech,  which  ought  to  be   confecrated 
to  the  glory  of  God,  and  turning   tliem  to    the  moft  impious 
purpofes.     It  is  an  imitation  of  Bciriiafur,  that  moniler  of  mx- 
quity,  who  commanded  the  holy  velfels   of  the   temple  to   be 
brought  forth  to  grace  his  drunken  feaft.     In  them   he  fud- 
denly    drunk    his    laft.      So    the   impious    ought   to   fear, 
left  they  perilh  with  profanity  in  their  mouths.     Some   arc  k 
funk  in  wickednefs,  that  they  cannot  tranlaft  ufua!  bufmcfs,  or 
relate  a  common  ftory,  without  interminglino;   therewith  mul- 
titudes of  profane  epithets.    If  you  hint  a  dillikc  of  fuch  a  cum. 
ber  of  language,  or  the  dilhonor  done  to   God,  how   will  they 
immediately,  and  perhaps  with  another  evil  word,  declare  that 
they  did  not   knov/  they  fwore.     There  are  others  who  are 
only  learners  in  the  infernal  tongue,  and  dare  venture  no  far- 
ther than  to  hfp  the  language  of  hell.     This  may  be  ftiled  not 
{"wearing  at  large,  but  by  contraflion.     This  kind   of  minced 
profanations,  to  fay  the  leaft  of  them,  are  idle  words,  for  which 
an  account   muft  be  given  in   the  day  of  judgment.     They 
xnuft  originate  from  a  vain  and  thoughtlefs  heart,   and  expofc 
the  ufers  of  rheia  to  condemnation.     Let  the   profane  tribe  cf 
curfers  and  fwcarers  attend  to  the  few  following  confidera- 


tlons. 


C  i62  3 

Firft,  confider  the  enmity  fuch  language  expreffes  againft 
the  glorious  and  fearful  name  of  the  bleffed  God.  It  is  ma- 
iling his  truth,  jiiftice  and  omnifcience,  as  far  as  is  in  the 
power  of  a  wretched  creature,  to  attend  all  the  extravagances 
of  an  ungoverned  paffion  and  unbridled  tongue.  From  whence 
can  fuch  wickednefs  proceed,  but  from  carnality  of  mind 
xvhich  is  enmity  againfl  God,  and  is  not  fubjed  to  liis  law, 
jieither  indeed  can  be.  Hence  the  Pfalmift  fays,  "  Thine  en- 
<•  emies  take  thy  name  in  vain."  As  tho'  none  but  the  enemies 
of  God  could  be  guilty  of  fuch  profanation.  There  is  no  lull 
in  the  depraved  heart  can  be  gratified  by  this  tranfgrelfion. 
Hence  no  realbn  can  be  given  for  profaning  the  name  of  Je. 
liovah,  but  that  linners  delight  and  take  pleafure  in  fm  for  iis 
cvm  fake.  It  appears  to  be  a  mere  invention  of  Satan  to  op- 
pofe  the  commandments  of  heaven.  ^  Perhaps,  if  there  had 
r.ot  been  a  precept  of  God,  faying,  "  Thou  (halt  not  take  the 
*' name  of  the  Lord  thy  God  in  vain,"  the  evil  one  would 
jiothave  thought  worfh  his  while  to  have  introduced  this  vice 
i.ito  the  world.  But  the  deftrojer  of  fouls  when  there  was 
nothing  in  the  corruption  of  man  to  incline  him  to  violate  this 
commandment,  being  determined  to  oppofe  the  ^vhole  law  of 
God  by  every  mems  that  was  poffiblc,  devifed  this  method  of 
common  and  profane  curflng  and  fwcaring,  and  infpired  their 
fouls  with  the  poifonous  air.  Therefore  fwearing  is  of  all  vi- 
ces the  moft  inexcufeble ;  it  is  a  tranfgrefTion  abfolutely  v/il- 
ful  without  any  cauic,  but  pure  hatred  to  God.  1  he  finner 
cannot  adduce  in  its  favour  any  internal  propenfity,  nor  ex- 
ternal temptation.  Wherefofe  let  fech  finners  crrfider  and 
refledl  upon  the  extreme  folly  which  aggravat>i5  the  maligni- 
ty of  this  fin.  "  Be  not  deceived,  God  v.'!ll  not  be  mocked.'* 
Shall  he  notvifit  for  fuch  things  as.  thefe? — Will  not- his  foul 
be  avenged  on  fuch  outrageous  offenders  r — Yea,  when  the  day 
of  recompence  comes,  all  fuch  will  find,  "  That  vengeance  is 
*'  the  Lord's  and  he  Kill  repay  it  accoiding  to  his  word." 

Secondly,  confider  what  flriklng  evidence  profane  language 


C  153 


k  againft  yon,  that  you  have  not  the  fear  of  God  before  yoMi 
eyes.  If  you  neither  fear  God  nor  regard  man,  why  throw 
cot  a  foolifh  fignal  of  your  abomm?ble  wickednefs  to  all  that 
l)ih  by  ?  Why  fliould  you  declare  your  fin  as  Srdojn,  oT 
publiUi  it  abroad  that  Satan  is  king  ic  your  hearts  i  You  cer- 
tainly dare  not  proclaim  open  war  againft  heaven,  raile 
the  ftaiidard  and  wave  the  banners  of  the  gloomy  prince  ©f 
uarbiefs.  Is  it  not  enough  that  your  liearts  are  unholy,  with- 
oivt  difplaying  to  the  world  that  you  are  both  fearkfs  and 
griicelefs.  When  Peter  was  accufed  of  the  dreadi'ul  crinie  of 
l>emg  a  difciplc  of  Chrift,  he  immediately  took  the  moft  t£eau- 
i  1  method  to  tlifi>rove  the  charge  ;  he  not  only  denied  the  f*<a, 
but  prefently  he  began  to  carfe  and  fwear  that  he  knew  not 
the  maa  ;  this  in  a  moment  corjvrrjced  &r.d-filencDd  his  acoilers, 
for  wicked  as  they  were,  they  knew  that  this  was  not  the  lan- 
guage of  a  follower  of  Jefus.  Let  none  take  occafion  from 
hcace  to  imitate  this  unhappy  example,  left  they  intend 
he.-cby  to  fignify  that  they  difosvn  Chvia  and  all  religion. 
Peter  was  foon  brought  to  bitter  repentance  ;  if  you  tranfgreii 
in  like  manner,  you  muftfoon  repent  in  brokennefs  ot  heart» 
and  bewail  your  offences  in  many  tears,  or  be  loft  to  all  eter* 
riiy.  Allow  me  to  befeech  you,  my  brethren,  in  all  the  bowel* 
of  tender  compaSon,  while  there  is  a  poflibility  of  your  be- 
coming heirs  of  heaven,  and  of  obtaining  an  inheritance  arsong 
tht:  faints  of  light,  that  you  prove  not  ycurfe)v?s  the  children 
of  deilraaionby  fpeaking  the  language  of  the  regions  of  daik- 
r.ds.  Common  curfmg  ia  imprecating  evil  upon  ourfelves  or 
others.  Tliis  fin  is  an  eminent  inftance  of  the  degeneracy  and 
depravity  of  hum.an  nature.  All  the  «rchcs  of  the  infernal  domes 
refound  herewith.  There  is  nothing  but  curfes  in  a  tlirong 
repetition  prayed  upon  themfelves  and  others,  upon  God  and 
devils,  angels  and  mcB,  upon  heaven  and  hell.  Are  there  any 
fo  hardened  as  to  imitate  this  fpeech  before  they  deicend  into 
the  burning  pit  ?  O  hovf  brutilli  and  hovv  unnatural  is  it  to 
imprecate  curfes  upon  ourfelves.  it  is  a  contradifiion  to  the 
g»-eat.])riRciplcoficif'preicrvaticn,aad  a  violation  wndanaf 


fault  upon  felf-lovc.  The  very  de%'ils  entreated  our  Saviour,  cf 
whofe  power  they  were  not  ignorant,  not  to  toi  mePt  them  be- 
fore the  time,  but  profane  curfers  far  outftrip  thefe  ;  they  feeni 
to  think  that  judgment  lingers,  and  their  damnation  flumbers  ; 
hcnqe  the  only  prayer  uttered  fro'ii  their  mouths  is,  that  God 
H'ould  damn  them,  or  the  de\'il  take  them.     Scop,  my  friends , 
and  ceafe  from  your  wicked  prayers  for  a  moment.     Ye  en- 
terprifers  in  iniquity  !— is  an  arre(t  ifTaed  from  the  davil,  and 
the  flames  of  hell,  matters  of  indtfForence  or  pleafare  that   you 
fliould  court  them  ?  Are  the  torments  of  the  damned,  and  tha 
vengeance  of  Jehovah,  only  the  bugbears  of  fancy,  or  the  va- 
pours ot  brain  fickaefs,    that  they   pafs  over  you  with   the 
Ihadows  of  the  night  ?  Be  not  deceived,  the  judgment  of  God 
is  a  reality,  and  future  puni(hment  i*  no  fi'^ion,  and  if  you  per' 
fift  in  your  impious  courfes,  you  will  feel  too  late   what   you 
would  not  believe  in  time.     Is  it  not  enough,  that  you  are 
performing  every  day,  what  deferves  the  wrath  and  curfe  of 
God,  without  the  folicitous  breath  of  wilhing  for  damnation 
before  your  time  ?  Once  it  was  tlic  heart  cutting  refle<f>ton  of 
a  criminal  under  the  gallows,  that  he  had  accurtomed  himftlf 
to  that  imprecation,  extremely    common   among  mankind, 
•'  Let  me  be  hanged."    Nov/  fays  he,  "  The  God  of  righteouC 
"  nefs  hath  given  me  what  I    v  ickedly  and  thoughtlefly  de- 
«  fired." 

Thirdly,  there  are  what  miy  be  ftlied  profane  ejaculations, 
which  do  not  ftriftly  fall  into  the  language -of  curfing  and 
fwearin?-,  yet  are  fo  nearly  allied  to  them,  that  it  is  not  proper 
they  fhould  be  omitted  in  a  difcoiirfe  of  this  kind.  Pious  eja. 
culationsare  as  ufeful  asi  pious  prayers,  and  frequently  employ- 
ed  in  the  fciiptures  by  the  fiints  for  the  purpofes  of  devotion. 
Yet  even  this  holy  pradice  is  perverted  into  bafe  profana- 
tion. This  is  an  alienation  and  proftration  to  an  abominable 
ufe,  what  appears  to  have  been  conf-icrated  to  religion;  I  feel 
hurt  to  humiliate  the  pulpit,tothe  ui:teiingnf  fuch  exclamations. 
This  defceniion  ftculd  not  be  made,  but  the  hope  of  the  correc- 


L   i«5  J 

♦ion  of  this  vice  demands  it.  One  crys  out,  «  O  Lord,"  vvheii  n« 
more  is  meant,  0!ily  ilut  lie  is  n  little  accidently  hurt.  Ano- 
ther fays,  "  God  knows,"  when  his  only  intention  is,  his  own 
ignorance  ;  a  third  exclaims,  "  God  blcfs  me,  God  help  me,** 
when  nothing  more  is  defigned  than  an  cxprcfficn  of 
imall  furprile.  I  rnuft  not  proceed  in  the  retail  of  thefe  un- 
chriftian  interjedions — They  are  highly  offenfive  to  the  Su- 
preme God,  proitrating  his  name  to  a  bye  word,  and  harden- 
ing and  deftroying  our  own  fouls.  The  facred  name  ought 
never  to  be  pronounced  but  with  previous  thought  and  pro- 
found reverence.  Such  exclamations  are  infults  upon  the 
third  commandment,  agrofs  abufe  of  the  ordinance  of  prayer. 
And  all  thefe  and  the  incalculable  variations  of  profanity,  are 
an  abomination  to  God  arrd  ruinous  to  the  fouls  of  men. 

Some  are  ready  to  excale  themfelves,  that  they  never  affume 
the  ofiFer.five  ftile  only  when  they  are  in  a  pafficn.  Intempe- 
rate paflion  is  v/rong,  every  fpecies  of  profanity  is  wrong  ;  and 
certainly  one  fin  can  never  make  an  atonement,  and  no  man  in 
his  reafon,  can  venture  it  as  an  apology,  for  another. 

Others  excufe  themfelves,  that  they  would  not  be  believed 
without  fupporting  their  aiTertions  with  an  oath.  This  is  a 
tnofl:  precarious  and  dangerous  fupport,  for  thefe  improper 
annexations  always  leuen  credibility  with  the  rational,  wife  and 
judicious,  and  your  language  immediately  fuggefts  to  them, 
that  you  doubt  the  truth  of  your  own  declarations,  other  wife 
you  would  not  drag  in  thefe  unnatural  and  profane  aids. 

Some  excufe  themfc-lvas  by  frying,  they  are  obliged  to  fwear, 
to  maintain  their  authority,  and  to  luike  the  awe  of  obedience 
into  thofe  under  their  commanJ.  This  is  an  apoIo2;y  ali^-ays 
in  the  mouths  of  milttary  and  marme  cScers,  Confider  that 
thefe  chiiraders  have  commanded  fleets  and  armies  without 
an  oath,  and  have  maintained  a  better  difcipline  ^nd  fuhouii- 
nation,  than  thofe  from  whom  torrents  cf  LluIcLiirg  piof^iiity  j 
have  ccnr.inual)y  Hov;ed.  ^ 

w 


t  166  3 

Thij  rnVjtA  muft  clofe.  Tbofe  perfons  vfho  ■will  not  believe 
and  be  direded  by  Chrift  and  his  apcftks,  it  would  be  the 
xnoft  prefumptive  arrogance  in  me,  to  fuppofe  any  thing  I 
could  fay,  would  produce  reformation.  I  warmly  recommend 
xny  text  to  all  for  their  ferious  confideration  and  amendment; 
if  this  proves  inefFedtual,  my  feeble  endeavours  cannot  avail. 
"  But  above  all  things,  my  brehren,  fwear  not,  neither  by 
"  heaven,  neither  by  the  earth,  neither  by  any  other  oath,  but 
"  let  your  yea,  be  yeaj  and  yoar  nay,  nay  ;  left  you  fall  into 
"  condemnation." 


■ioaaMMMi 


SERMON    XV. 


The  Nature  and  Evil  of  Lying, 


Ephe.  iv.   25.       Wherefore  putting  a'v:cy  lying,  fpeak  every  wan 
truth  'With  his  xeighhour  ;  for  ijje  are  me7}ibers  one  of  another. 

PERHAPS  no  virtue  in  the  whole  fyftem  of  morality  has 
had  greater  enccmiums  beftowed  upon  it,  than  the  fpeaking 
of  truth;  and  none  with  ftriderjuftice   has  been  fubjefled  to 
•>ncininy,  diigrace   and   contempt,  more  than  the  oppofite 
vice.     Tor  lying,  however  much  it  may  be  pradifcd  in  the 
world,  is  reckoned  a  very  bafe  and  dlftionorable  fin,   even  by 
the  moft  of  fmners  themfelves.     Its  odious  and  detcfiable  evil 
feems  to  be  impreffed  upon  the  minds   of   men  even   by   the 
light  of  nature.     The  deluded  Mahometans,  whatever  indul- 
gence they  grant  to  other  vices,  hold   this   in  the  utmoft  ab- 
horrence.    They  often  reproach  the  chriflians'wiih  it ;  and 
if  any  thing  wearing  the  complexion  of  falfehood  be  attrlbu- 
ted  to  them,  they  very  pertly   reply,  •'  Do  you   think  me  a 
«chnaian:"     What  a  fore  refledion  is   this  upon  our  holy 

W 


t  1681 

religion  ?— But  whatever  may  be  ihe  wicked,  deceitful  and 
abominable  conducH;  of  fome,  who  bear  the  chrlftian  name, 
it  is  an  abfolute  certainty  that  chriftianity  every  where  reprc 
bates  this  vice,  and  (lamps  it  with  marks  of  the  utmoft  bafe- 
nefs  and  abhorrence.  Many  heathen  nations  have  enacted 
laws,  with  the  fevered  punifiiments  againft  this  inftance  of 
criminahty.  Many  of  their  laws  were  formed  to  enjoin  upon 
parents  the  importance  of  educating  their  children  in  fpeaking 
the  truth.  Truth  comprehends  in  it  a  multitude  of  the  cardi- 
nal virtues,  fuch  as  juftice,  honefty,  fmcerity,  integrity,  good- 
nefs,  love  of  the  happinefs  of  fociety,  &c.  So  lying  involves  in  it 
a  train  of  the  contrary  vices,  injuftice,  diflionefty,  meannefs» 
difhonor,  hatred  of  mankind,  and  almoft  everything  injurious 
to  communities,  and  all  focial  intercourfe. 

Nothing  ftrange  then  that  the  apoftle  under  the  influence  of 
divine  infpiration,  fliouldwarn  chriftians  agalnll  the  latter,  and 
2caloufiy  exhort  them  to  the  pra<Sica  of  the  former,  as  he  does 
in  the  words  of  our  text.  *'  Wherefore  putting  away  lying, 
"  fpeak  every  man  the  truth  with  his  neighbour  ;  for  we  are 
**  members  one  of  another."  The  word  neighbour  here  mufl 
be  taken  In  the  enlarged  latitude  explained  by  our  Lord,  ex- 
tending to  the  whole  family  of  mankind,  every  individual  of 
every  tribe,  nation  or  language  with  whom  we  have  any 
intercourfe,  communication  or  dealings.  The  words  erpref- 
ly  contain  in  them  three  things,  an  injunflion  to  fpeak  the 
truth,  a  command  to  avoid  falfehood,  and  a  rcafon  enforciag 
the  propriety  of  thus  conducing  ourfelvesin  all  our  converfa- 
tion  with  ouf  fellow  men.  To  this  method  yoi:r  attention  is 
invited  in  the  enfuing  difcourfco  Wherefore  we  (hall  en- 
deavour, 


c:  1^9  J 

Firft,  to  enquire,  what  It  Is  to  fpeak  the  truth.  "Speak- 
«*~every  man  the  truth  with  his  neighbour." 

Second! J-,  what  lying  is  and  th^  evil  of  it.  "Put  awa>' 
"lying." 

Thirdly,  give  fome  reafons  and  directions  agalnft  this  fin  of 
lying,  and  in  favour  of  fpeaking  the  truth,  «  For  we  are 
*«  members  one  of  another.*' 

Firft,  we  (hall  briefly  enquire  what  it  is  to  fpeak  the  truth, 
«  Speak  every  man  the  truth  with  his  neighbour." 

Truth  contains  In  its  nature  an  intrinfie  beauty,   fomething 
excellent,  amiable  and  praife  worthy,  independent  of  alllaws 
and  external  rules,  therefore  ought  to  be  admired,  loved,  and 
praftifed  for  its  own  fake.     On  the  other    hand,  a  lye  com- 
prehends in  its  very  nature  moral  turpitude  and  bafcnefs,  and' 
therefore  ought  t©  be  avoided  for  its  odioufnefs,  and  abhorred 
for  Its  own  vilenefs.     But  it  is  not  my  purpofe  to  treat  either 
•f  this  virtue  or  vice  in  an  abftrad  or  metaphyseal  way.     This 
would  not,  In  my  apprchenfion  tend  mu:h  to  the  edification  of 
a  common  chriaian  alTembly.     Neither  would  It  be   proper 
for  me  to  follow  the  writers  of  moral  fyftems  upon   this  fub- 
jeft,  and  explain  to  you  what  they  mean  by  logical  and  phj- 
fical  as  dlftinguinied  from  moral  truth.     Phyfical    truth    is 
nothing  but  expreffing  the  reality  of  the  cxiftence  of    things  as 
they  ftand  in  our  conceptions,  or  in  the  view  of  our  judgments. 
Logical  truth  is  the  agreement  of  our  words  with    the  reality 
of  things,  whatever  may  be  the  intention  of  mind.     A  perfon 
may  fpeak  that  which  Is  true,  when  he  does  not  intend   it. 
His  declaration  Is  verified  in  fad.     His  words  and  the  reality 
©f  the  thing  perfedly  correfpond,  yet  thro'  ignorance  or  wil- 
fulnefshe  had  a  purpofe  to  deceive.    33ut  moral  truth  is  that 


C  »7o  3 

which  is  recommeaded  in  our  txxt  and  cfelms  ©ur  confidera" 
tion  at  this  lime. 

Moral  trutli   is   tlie  agreement   of  our  words  and  minds. 
And  when  our  exprcflions  are  adapted  to  inform  thofe   with 
whom  we  fpeak,  with  a  real  intention  of  communicating  to 
them  the  knowledge   of  things  as  they  ate  in  our  own  minds, 
■without  any  defign  to  deceive,  this  is  moral  truth.    The  words, 
mind  and  intention  of  tlie    heart,   when  they    all  coirefpond, 
the  perfon  can  never  be  faid  to  lye  ;  even,  tho'  in  this,  he  may 
fpeak  that  which  is  not  true.     He  may  honeftly   commit  a 
jniftake,  utter  an  error,  and  not  be  guilty   of  lalfehood.     It 
may  be  faid  fuch  a  perfon  ought  to  have  been  better  informed 
Jbefore  he  fpoke  ;  this  is  readily  granted,  yet  he  delivers  what 
he  conceives  and  believes  to  be  true,  and  has  no  defign  of  de- 
ception, therefore  he  does  not  lye.     Perhaps,  it  may  be  a  Cm 
in  himnot  toliave  his  underflanding  better   enlightened,  but 
■while  his  words  agree   to  his   mind   and  judgment,   hov/ever 
xniftaken  or  erroneous  he  may  be,  he  has  not  committed    the 
fin  of  lying.     There  are  many  who    are   ftiled  heretics,  who 
tea.h  dodrines  that  are  not  true,  yet  iliey  are  never  denornr. 
Slated  liars.     Thro' the  impeifection  of  human  nature,   in  our 
daily  convcrfe  with  men,   we  are  often  retailing  matters  which 
areunfoun  led,  but  we  believe  them  to  be    true  and  have  no 
intention  of  deceit,  therefore  all  that  can  be  faid  in  tliofe  cafes, 
ve  were  mifinformed  or   rniftaken.     Truth    is   a  declaration 
of  things  as  they  really  exift  as  far  as  we  know  and  underftand* 
vi^Jiahncere  purpofe  cf  heart  togivejaft  inrormalion  to  ihofe 
with  whom  we  cojiverfe.     We  often  fpeak  of  matters   we   do 
not  perfectly  and  rftand,  and  it  is  duly  to  do  fo  ;  but  when  we 
communicate  the  knowledge  wc  have,  that  is  all  that  is  requi- 
red of  us  in  the  maintaining  of  truth.     \Vhcn  wc  fay,  v;e  think, 
believe,  or  judge  a  thing  to  be  fuch,  all  we  do  in   this  c<ife    is 
delivering  oar  own  thoughts,  opinions,  oj  Jt-dgmentj  aiid  v;lie- 


[  i7t  1 

ther  the  matter  be  true  or  falfe,  while  we  have  no   intentiois 
of  deceit,  we  cannot  be  iaid  to  lye. 

Having  thus  attempted  to  deicribe  the  nature  of  truth, 
there  are  vai'ious  inquiries  arife  upon  the  difcuffion  of  this 
fubjcfl. 

It  win  be  here  inquired,  are  we  bound  to  fpeak  the  truth  to 

all  who  ailc  us  ?  To  which  it  is  anfwered,  we  are  bound  never 
to  lye.  But  inftcad  of  being  bound  to  fpeak  the  truth  to  all 
who  aik  us,  in  many  cafes,  we  are  not  under  obligation  to  fpeak 
at  all.  And  filence  is  often  the  beft  reproof  for  impertinent 
queftions.  And  when  it  is  deemed  expedient  to  make  fome  an- 
Aver  to  querifts,  it  may  be  couched  in  fuch  language  confif- 
tent  wicli  truth  as  will  afford  ho  certain  information.  David 
was  guilty  of  no  fm  when  he  feigned  himfelf  mad  before  the 
enemies  of  his  nation,  but  a  wife  ftratagem  which  it  was  his 
doty  to  employ  in  thofe  circumftances.  Thus  our  Lord  made 
ufe  of  a  pretence  on  a  certain  occafion-  "  They  drew  nigh 
«•  unto  a  village  whither  they  went,  and  he  made  as  tho'  he 
•'  would  have  gone  farther."  This  concealment  of  our  Sa- 
viour's purpofe,  in  pretending  to  go  farther  than  he  defigned, 
was  not  fmfuljbut  a  lawful  pretence,  to  try  the  frlendfliip,  af- 
fedion  and  hofpitality  of  his  difciples,  and  to  awaken  their  im- 
portuni.y  for  his  tarrying  with  them.  So  phyficians  may  ufe 
various  and  innocent  pretences  with  their  patients  to  induce 
them  to  take  medicine  to  heal  their  diieafes.  Thus  weak- 
minded  pcrfons  and  children  may  be  induced  to  do  things  for 
their  good,  which  otherv.'ife  ihey  would  net,  by  a  kind  cf 
charitable  guile,  which  can  never  be  termed  fui. 

It  will  be  further  afked,  are  we  obHged  at  all  times  to  tell 
the  whole  truth  ? — At  certain  feafons,  and  v.-hen  we  are  pro- 
perly called  thereto,  this  becomes  an  indifpenfable  duty. 
r>ur  at  times  a   concealment   of  the  wkole  is  fit  andrisrht. 


t  172  3 

Thus  Samuel  was  fent  on  an  important  errand  to  BethlebaTWj 
under  pretence  cf  offering  facrificc  to  anointanother  kinginftead 
of  Saul  J  and  to  fave  his  life,  and  by  the  direfticn  of  Gcd  himfelf,- 
he  was  to  ufe  a  ftratagem  whereby  Saul  was  deceived.  When 
fiamuel  objeded  to  the  bufmefs,  faying,  **  If  Saul  hear  it  he 
«'  will  kill  me.  The  Lord  faid,  take  an  heifer  with  thee,  and 
*'  fay,  I  am  come  to  facriSce  to  the  Lord.  And  call  JefTe  to 
"  the  facririce,  and  I  v;ill  ihew  thee  what  thou  fhalt  do." 
Here  was  a  compleat  impofition  upon  tlie  reigning  fovereign 
by  the  diredion  of  heaven,  without  fin. — £0  the  nnidwives  of 
Egypt  deceived  their  civil  rulers,  and  were  recommended  and 
rewarded  by  God  for  their  conduft.  They  told  part  of  the 
truth.  All  they  faid  was,  "  The  Hebrew  women  are  not  as 
"  Egyptian  women,  for  they  are  lively  and  they  are  delivered 
"ere  the  raidwives  come  unto  them."  This  was  undoubtedly^ 
true.  The  one  would  delay  fending  as  long  as  poffible,  and 
the  other  would  delay  coming.  Thus  the  officers  were  decei. 
ved  andimpofcd  upon,  and  for  the  midwivcs  to  tell  the  whole- 
trutla  la  all  its  circumflances  was  not  their  duty. 

It  is  time  to  procee4  to  the 

Second  head  propofed,  which  was  to  Ihow  what  lying  is,- 
and  the  evil  thereof,  *'  put  away  lying."  Were  I  to  give  a 
definition  of  lying  in  order  to  diftlnguifli  it  from  error  and 
miftake,  I  would  fay,  it  is  fpeaking  a  known  falfefhood  in  or. 
der  to  deceive.  I  t  is  not  fpeaking  that  which  is  falfe,  when 
we  believe  it  to  be  true,  which  is  an  error  or  a  mlflake  only  ;  it 
is  not  every  purpofe  to  deceive,  or  every  impofiuon,  that  is  fin- 
ful  and  wicked,  as  has  been  nianifeRed  ;  but  it  is  afferting  a 
known  and  wilful  falfehood,  with  a  defign  to  deceive  and  im- 
pofe  npon  the  perfon  or  perfons  wh  o  hear  it.  This  compre- 
hends  not  only  the  grofs  forts  of  lying,  but  likewifc  all  the 
more  refined.     And  every  ff  ccies  of  lying,  whether  fcrious  or 


j£>cofe,  whether  in  je(l  or  earned,  is  condemned   by  reafon,  by 
the  light  of  nature,  and  by  the  word  of  God. 

The  evils  of  this  heinous  iniquity  are  great  and  many.  It 
cutrac^es  that  which  is  beautiful,  dilhonors  God,  violates  both 
law  and  gofpel,  grofsly  injures  fociety,  a  flagrant  infult  of  our 
fellow  men,  and  intails  certain  ruin  upon  the  immortal  foul. 
Here  is  a  pi(5lm-e  that  nothing  can  exceed  for  deformity. 

It  outrages  that  which  is  beautiful.  Truth  contains  in  its 
nature  intrinfic  beauty  and  fuperlative  excellency.  What 
more  amiable,  beautiful  and  excellent  than  truth  ?  God  is 
ftiled  truth,  Jefus  Chrift,  the  Saviour  of  the  world,  is  the 
truth  and  the  life,  the  Holy  Ghoft  is  the  fpirit  cf  truth,  the 
boly  fcriptures  are  truth,  and  the  glory  of  all  creation  is  truth. 
Now  v.-hat  can  be  a  greater  outrage  than  to  attempt  the  def- 
tiuftlon  of  all  this  be.iuty,  worth  and  excellency  ?  But  this  is 
thenature  and  tendency  cf  every  falfehood.  How  inconcelven- 
bly  dreadful  then  muft  be  its  evil  ?  To  blot  aut  all  the  glory  of 
created  and  uncreated  exiftence  is  the  evil  genius  of  this  ini- 
quity. 

It  in  a  diftinguifhing  manner  diflionors  God.  It  denies  his 
omnifcience,  omniprefence,  and  almighty  power,  his  holinefs, 
his  purity  and  his  judicc.  Now  a  tiling  of  fuch  a  nature,  mufl 
be  an  infinite  evil  indeed.  But  this  is  the  awful  nature  and 
evil  of  lying  ;  hence  it  ought  to  be  hald  in  abhorrence  by  all 
the  children  of  men.  "Put  away  lying."  It  ought  to  be  the 
fole  property  of  the  atheiftial  tribe,  and  none  others  ought  to 
intermeddle  with  it.  Thisfhows  us  how  highly  it  rcflefts  dif- 
honor  upon  the  glorious  Jehovah,  his  exigence  and  all  his 
perfetftions. 

It  is  a  violation  both  of  the  law  and  of  the  gofpel.  It  is  a 
tranfgrenion  of  the  ninth  commandment,  and  is  abundantly 


C  174  3 

condemned  throughout  the  Old  Teftament  and  the  Neve. 
The  former  declares,  '«  Ye  Ihall  not  lye  one  to  another.  I 
*'  hate  and  abhor  a  lying  tongue  faith  the  Lord.  A  righteous 
**  man  hatetb  lying.  Let  lying  lips  be  put  to  ftknce.  He 
"  that  fpeaketh  lies  (hall  not  efcape,  he  fhall  perifti."  The 
latter  fpeaks  in  the  fame  manner.  "  Lye  not  one  to  another 
«*  feeing  ye  have  put  off  the  old  man,  put  away  lying.'* 
But  there  woiUd  be  no  end  of  retailing  the  texts  relative  to 
this  matter.  Tlius  you  fee,  it  is  a  violation  both  of  law  and 
gofpel,  therfore  ought  to  be  held  in  detcftation. 

It  is  a  grofs  injury  offociety.  The  tendency  of  lying  is  to 
deRroy  all  human  converfation  and  commerce,  and  to  intro- 
duce the  molb  pernicious  confequences  into  the  affairs  of  man- 
kind. Let  truth  be  excluded,  and  men  can  neither  buy  nor 
fell,  nor  even  live  together.  It  is  fo  great  an  evil  to  fociety» 
that  it  was  puniflied  with  death  among  the  ancient  Romans* 
If  any  was  convi<Eted  of  this  crime,  ]ie  was  to  be  caft  from  th« 
Tarpian  rock.  It  breaks  the  focial  bands,  defeats  the  defiga 
of  fpeech,  deftroys  all  confidence  between  man  and  man,  and 
throws  the  world  into  turmoil,  confufion  and  dcfolation. 

Lying  is  a  flagrant  infult  upon  our  fellow  men,  a  declara- 
tion thatihey  are  not  worthy  of  the  truth;  that  diffimulatioHj 
deceit  and  falfehood  are  only  proper  treatment  for  them* 
Better  man  had  been  born  dumb  than  employ  his  tongue  for 
fo  horrid  and  bafc  a  purpofe. 

The  completftion  of  its  evil  is,  it  brings  certain  ruin  upon 
the  itmmortal  foul.  Unlefs  deep  repentance  and  a  thorough 
reforinalion  prevent,  liars  muil  perilh  forever.  And 
who  can  be  willing  to  dwell  eternally  in  devouring  fUmes,  to 
be  toffed  from  furge  to  fui  ge  on  the  billows  of  Jehovah's 
wrath,  throughout  endlefs  and  unwafting  ages  ?  Their  habita- 
tion fhall  be,   "  That  tophct,   which  God   huth  ordained  of 


C  lis  ] 

«  old  ;  he  liath  made  it  deep  and  large  ;  the  pile  thereof  is  fire 
"  and  much  wood  ;  the  breath  of  the  Lord  like  a  ftream  of 
"  brimflone  doth  kindle  it.  God  Ihall  deftroy  them  that  fpeak 
*<  leafing.  For  the  fin  of  their  mouth,  for  curfuig  and  lying 
*'  which  they  fpeak,  he  will  confume  them  in  wrath.  He 
«  that  fpeaketh  lies  fliall  not  efcape,  he  fhall  perifla.  There 
«  (hall  in  no  wife  enter  into  heaven,  any  thing  that  maketh  a 
«*  lye.  Lyars  fhall  have  their  portion  in  the  lake  that  bur- 
"  neth  with  fire  and  brimftone."  Thus  you  beheld  com- 
pleat,  perfeft  and  eternal  deftrudtion  entailed  upon  all  who 
are  guilty  of  this  fin. 

How  unfpeakably  great  and  aggravated  is  this  iniquity  J 
It  is  an  abomination  to  God  and  man.  He  who  can  count  the 
drops  of  the  ocean,  or  meafure  the  depths  of  hell,  let  him  def- 
cribe  the  evil  thereof. 

I  proceed, 

Thirdly,  to  give  fome  diredions  againft  this  vice,  and  in 
favour  of  fpeaking  tne  truth,  "  For  we  are  members  one  of 
"  another."  This  is  the  reafon  here  advanced  by  the  apof- 
"tle,  why  we  fhould  refrain  from  this  fin  and  fpeak  the  truth. 
We  are  members  defigned  for  the  fervice  and  bene- 
fit one  of  another,  and  truth  is  a  debt  which  we  reciprocally 
owe,  and  have  a  right  to  expecl  from  each  other.  Of  whate- 
ver body  we  account  ourfelves  members,  or  to  whatever  fociety" 
we  belong,  the  argument  againft  lying,  and  in  favour  of 
fpeaking  truth  is  ftrong  and  cogent.  If  we  are  members  of 
the  church,  to  which  thefe  words  evidently  refer,  we  ought  to 
love,  eftcem,  and  be  ferviceable  to  each  other.  But  nothing 
more  contradids  this  purpofe  or  defeats  our  ufefulnefs  and 
fervice  than  lying.  What  chara<2er  more  abfurd  than  a  ly- 
ing chriftian  ?  .He  is  a  ftain  to  his  profeffion,  a  fcandal  to 
the  church,  and  a  ditgrace  to  himfelf.  A  chriftian  and  a  liar 
is  as  inconfiftent  as  hght  and  darknefs.     If  we  confider  our- 

X 


ftlves  members  ©f  civil  focietf,  the  reafon  ilands  in  full  force 
againft  this  fin.  Where  truth  is  not  maintained,  effential 
injury  accrues  to  the  community.  Hereby  we  deftroy  our 
ufefulnefs  in  the  world,  and  expofe  ouiielves  to  the  contempt 
of  men.  A  liar  is  a  nuifance  in  the  commonwealth  ;  and  no 
chara<fler  carries  more  odioufnels,  meannefs  and  bafenefs  than 
this. 

Now,  my  hearers,  let  us  avoid  and  abhor  this  vice,  which 
is  hateful  in  its  nature  and  dreadful  in  its  confequences — 
Wherefore  to  put  away  lying  let  us  be  direded  to  beware  of 
guilt.  A  fcnfibillty  of  guilt  will  invent  lies  to  fcreen  its  cri- 
minality. When  perfons  do  that  which  they  are  afhamed 
ihould  be  difcovered,  they  will  employ  falfliood  for  its  conceal- 
ment. They,  as  it  were,  repair  to  the  devil  to  entreat  him  to 
defend  and  cover  his  own  works.  If  'Wre  would  avoid  being 
reduced  to  fuch  miferable  (hifts,  let  us  guard  againfl  deceit- 
fulnefs,  diffimulation,  and  every  thing  that  wears  the  appear" 
^nceof  a  lie. 

Let  us  be  direded,  to  pofiefs  our  hearts  v.'ith  an  holy  fear 
and  reverence  of  God.  The  fear  of  man  is  often  an  induce- 
ment to  this  fm.  This  makes  children  and  fervants  lye  to  cf- 
cape  fhame  and  punirnment.  Whenever  it  is  detefted,  they 
fhould  be  puniihed  with  marks  of  diftini^ion.  We  ihould 
confiderthat  God  is  always  prefent  with  us,  his  eye  is  upon  us 
and  to  him  we  mud  give  an  account.  We  may  deceive  men* 
but  we  cannot  impofe  upon  the  omnifoient  God.  "  Fear  him 
<'  vho  is  able  to  deilroy  both  foul  and  body  in  hell."  Let  us 
remember,  when  we  attempt  to  cfcape  any  danger  by  a  lye, 
we  always  expofe  ourielves  to  that  which  is  infinitely  greater. 

Let  us  be  direded  to  fubdue  our  priJ;  and  cultivate  humili- 
ty, would  we  avoidthis  ofienfive  evil.  Pride  will  tempt  fome 
to  lye,  to  profefs  knowledge  they  ncv^n-  had,  to  have  perfor- 
med exploica  ihey  never  did,  in  order  to  exhibit  themfelves  in 
an  ex^ilied   point   of  liglit.     Let  us  beware  cf  covctoufuels* 


/ 


C  177  1 

would  we  guard  againft  this  fin.  A  covetous  man  efleems  r. 
lye  an  eafy  way  to  the  acquifltion  of  gain.  The  prophet's  fer 
vant  Gehazi,  was  it  not  covetoufnefb  that  formed  him  to  be 
fuch  an  adept  ia  lying  ?  Pride  and  covetoufnefs  confpired  to- 
gether to  induce  Annanias  and  Sapphira  to  lye  to  the  Holy 
Ghoft,  even  to  God.  They  hoped  to  obtain  the  fame  of  mod 
charitabh  chriftians,  while  they  chofe  to  lye,  rather  than  part 
with  their  property.  The  avv'ful  judgments  of  heaven  fell 
fuddenly  upon  them,  to  be  a  warning  to  all  againft  pride,  co- 
vetoufnefs   and    faUehood. 

Another  important  direction  fhould  be  to  truft  in  God  at 
all  times.  Diliruil  in  the  Lord  and  lying,  often  accompany 
each  oiher.  Was  it  not  this,  which  caufed  Jacob  to  lye  in 
order  to  obtain  the  blelTing  ?  Had  he  trufted  in  the  divine  pro- 
mife,  he  would  have  obtained  it  without  that  bafe  and  fmful 
meafure  of  praflifing  deceit  upon  a  blind  and  aged  parent. 
His  lying  and  difiimulatlon  both  in  v/ords  and  a<Sions  arc  be- 
50nd  tlfe  powers  of  defcription. — Would  we  avoid  this  fin  let 
us  maintain  a  tender  confcience,  a  confcience  void  of  offence 
towards  God  and  man.  Let  us  have  our  confciences  made 
tender  by  the  fpecial  grace  of  the  gofpel  j  let  us  imbibe  the 
temper  of  Chrift  Jefus  ;  ever  live  under  the  government  of  our 
holy  religion  ;  cloath  ourfelves  with  truth  as  with  a  garment ; 
dwell  in  her  chambers,  delight  in  her  walks  and  take  pleafure 
in  all  her  ways.  Let  us  love  the  truth  and  continually  adhere 
to  it.  Let  our  text  be  imprefTed  upon  our  hearts,  be  written 
upon  our  memories,  and  never  be  forgotten  or  negleded  by 
us.  «  Wherefore  putting  away  lying,  fpeak  every  man  truth 
**  witli  his  neighbour  :  for  we  are  members  one  of  another." 


■B 


SERMON    XVI. 


Tlie  Horrid  Evil  of  a  Backbiting  Tongue. 


Pfalms  IV.  3.  He  that  backblteth  not  ivith  kis  tongue^  nor  doeth 
evil  to  his  neighbour,  nortaketh  up  a  reproach  againjl  his  neigh- 
lour, 

AMONG  the  qucftions  circulated  in  the  world,  certainly 
none  can  be  propofed,  which  it  is  more  our  duty  and  intereft 
to  be  capable  to  anfwer  than  this,  to  wit,  who  are  the  favou- 
rites of  God,  and  fhall  dwell  in  heaven  forever.  The  prefent 
friendfhip  and  eternal  enjoyment  of  Jehovah  is  without  con- 
troverfy  a  matter  of  the  greateft  importance.  The  treafurcs 
of  Crosfus,  and  the  extenfive  dominions  of  Alexander,  when 
weighed  in  the  fcales  of  the  fanfluary,  in  this  comparifon, 
tekel  mufl:  be  their  infcription.  For  what  could  it  profit  a 
nian.to  Q:ain  the  whole  world  and  lofe  his  own  foul  ?  In  this 
Pfalm  we  have  the  chara<ners  and  heirs  of  heaven  drawn  by 
the  pencil  of  perfetfiion.  The  delineation  is  performed  by  Ged 
him.felf.  He  is  here  introduced  anfwering  this  dignified  quef- 
tion,  "  Lord,  who  /liall  abide  in  thy  tabernacle  ?  Who  fhall 
"  dwell  in  thy  holy  hill  :"     By  tabernacle  here  is  undoubted- 


C  179  !] 

I7  meant  the  church  in  this  world.  The  tabernacle  was  bnllt 
for  the  vvorfhip  of  God  in  the  wildernefs,  and  continued  the 
refidence  of  the  divine  glory  till  the  ereflion  of  the  temple 
therefore  it  here  evidently  intends  the  church  militant.  By 
holy  hill  is  meant  the  holy  hill  of  Zion,  which  was  emblemati  • 
cal  of  the  celeftial  ftate,  or  the  church  triumphant  in  lieaveii* 
Hence  the  qa-fti.on  diveftcd  of  its  figures  is  this,  "  What  h 
the  charadcr  of  the  perfon  who  is  a  true  member  of  thy 
church  C'l  earth,  and  who  is  he  that  (hall  be  admitted  to  dwell 
with  thee  in  the  regions  of  felicity  forever  ?"  To  which  th. 
Mod  High,  vouchfafes  to  give  the  following  reply.  Firft, 
"  He  that  walketh  uprightly."  He  whorefpetfts  and  loves  and 
confciencioufly  endeavours  to  walk  in  all  the  commandments. 
Secondly,  "  And  worketh  righteoufncfs."  He  employs  him- 
felf  in  thofe  a'fts  of  duty,  faithfulnefs  and  juftice  which  he 
ought' to  perform  to  God,  himfelf,  and  his  neighbour.  Thirdly, 
«  /-\nd  fpeaketh  the  truth  in  his  heart."  He  avoids  lying  lipsj 
his  words  pronounce  his  intention,  exprefs  his  purpofe  and  agree 
to  his  thcwghts  and  judgment.  Then  our  text  is  Introduced  aS 
a  further  defcription  of  the  good  man.  "  He  that  backbiteth 
"  not  with  his  tongue,  nor  doth  evil  to  his  neighbour,  nor  ta- 
"  keth  up  a  reproach  againft  his  neighbour."  He  is  not  one 
who  {landers  his  neighbour,  or  takes  the  advantage  of  his  ab- 
fcnce  to  vilify  or  depreciate  his  charader  ;  he  wilfully  injures 
him  not  in  name,  perfon  or  property-  ;  he  does  not  eafily  take 
up  tales  of  reproach,  or  propagate  'them  to  his  neighbours 
hurt, 

Whofoever  fancys  himfelf  to  be  religious  and  his  heart  and 
life  is  not  in  a  habitual  meafure  conformed  to  this  defcription 
]tt  him  fear,  tremble,  repent  and  reform,  left  he  fhnuld  net 
be  fit  to  enter  into  the  tabernacle  of  God  on  earth,  and  bs  ex- 
cluded from  the  glorious  privilege  of  becoming  a  citizen  ofthe 
heavenly  hill  of  Zion.  That  which  commands  our  attention 
at  prefentis  the  evil  and  danger  of  a  backbiting  tongue.     This 


is  iiot  an  evii  peculiarly  incident  to  the  openly  ungodly  ;  but 
many  who  are  ftrid  in  their  morals,  many  profeflbrs  of  chrif- 
tlaiiity,  and  ibme  who  make  a  high  profefflon  of  an  experi- 
mental  acquaintance  with  religion,  ftand  in  exceeding  need  of 
inflrudlion,  correflion  and  reproof  upon  this  head.  One  branch 
of  the  chara<5ler  of  him  who  is  intitlcd  to  heaven  is,  that  he 
backbiteth  not  with  his  tongue.  Confidcr,  this  is  only  a  part  of 
the  dtfcription  of  an  holy  perfon.  Perhaps  feme  may  be  free 
from  this  vice,  yet  allow  themfelves  in  others  which  rxiuft  ex- 
clude them  from  the  celeftial  blifs.  But  it  is  abfolutely  cer- 
tain, all  who  prevailingly  indulge  themfelves  in  this  iniquityr 
whatever  tlieir  profeffion  may  be,  or  however  orderly,  regu- 
lar and  circumfpedt  in  other  refpeds,  they  will  never  enter  into 
the  holy  hill  of  Zion.  The  adjudication  and  cenfure  may 
feem  fevere,  but  it  is  not  mine,  but  God's.  Some  will  be  rea- 
dy here  to  exclaim,  if  this  be  true,  who  then  can  be  faved  ? 
The  fcriptures  teach  us  that  few  are  faved.  The  number  of 
faints  is  comparatively  fmall ;  and  charity  muft  have  a  broad 
mantle,  and  cover  a  multitude  of  infirmities  and  fms,  even  to 
colled  thefe  few.  We  muft  hope  favourably  of  many,  who 
tranfgrefs  in  this  matter,  that  it  happens  in  the  hurry  of  con- 
verfation,  their  inattention,  and  not  from  wilful  and  malignant 
defign.  Decent  chriftians  will  not  commonly  curfe  or  fwear, 
yet  it  is  hardly  known  or  confidered  by  them  as  an  evil  to 
backbite  a  neighbour.  If  a  profefTor  of  religion,  or  even  a 
man  of  common  reputation  was  to  (leal  his  neighbour's  goods, 
we  would  be  furprifed  and  fliocked  ;  but  we  ftand  by  and  hear 
him  deftroy  his  neighbour's  charader  and  good  name,  and  a 
feeling  of  difapprobation  hardly  arifes  in  our  hearts.  The  old 
adage  is,  a  common  vice  is  commonly  overlooked.  He  who 
fleals  my  moaey  takes  only  trafli,  but  he  that  robs  me  of  my 
good  name  is  an  affaftin  and  ftabs  me  to  the  heart. 

Wherefore  to  be  explicit  and  plain  upon  this  fubjed,  for  our 
inllrudion  and  reformation,  I  lliall  endeavour  to  lay  before  you 


[  i8i  1 

Tiril,  when  we  may  lawfully  fpeak  of  the  faults  of  our 
neighbours  in  their  abfence  v;ithout  being  guilty  of  the  fin  of 
backbiting. 

Secondly,  explain  to  you  wherein  backbiting  confifls. 

Thirdly,  attempt  to  exhibit  to  view  the  evil  and  danger  of 
this  fin.     As  to  the 

FIrft,  it  will  be  a  delineation  of  what  is  not  backbiting.  It 
may  be  a  duty  to  fpeak  of  the  faults  of  others  in  many  inftances 
behind  their  backs.  To  tell  to  his  brother  various  evils  in 
love  and  chriftian  privacy  in  hopes  of  conviHcing  him  of  his 
wrong  ;  there  is  nothing  of  evil  in  this,  but  a  hope  of  convin- 
cing him  of  his  error  or  miftake,  and  bringing  him  to  friend- 
ihip  and  reconciliation.  If  after  private  conferrence,  and  the 
difference  Is  not  adjufled,  we  take  two  or  three  friendly  and 
chriftian  neighbours  to  fettle  the  difficulty,  and  the  matter 
be  related  to  them  ;  all  this  can  never  be  termed  backbiting. 
We  may  lay  the  faults  of  a  neighbour  before  the  church  or  the 
civil  maglftrate,  and  retail  all  we  have  to  fay  behind  his  back, 
which  we  are  afterwards  to  prove,  and  this  can  never  be  con- 
ftrued  as  flander  or  backbiting.  When  it  is  ufeful  to  the  pre- 
fervation  of  anothers  property,  when  we  fee  friends  enticed  into 
the  company  of  knaves  and  villains,  by  whom  they  may  be 
ruined.  It  is  our  duty  to  ftate  to  them  the  charaders  of  ihofe 
by  whom  they  may  be  enfnared,  and  to  warn  them  agalnft  the 
dangerous  connexion.  When  we  know  cf  a  combination 
againft  others,  or  confplracy  againft  good  government,  to  re- 
frain from  difcovery  of  private  or  public  injury,  tho'  behind 
the  backs  of  the  defigners,  would  not  only  be  wrong  but  a  grof? 
iniquity.  It  would  be  an  offence  againft  reafon,  again  ft  foclety, 
againft  God  and  man  ;  and  he  who  charges  himlelf  with  the 
concealmsnt,  becomes  a  culprit  equal  with  the  principal. 

Moreover  wh?n  by  Br.reafonable  feirjuftlacation,   wrong  ii 


[    l82    3  , 

thrown  upon  the  Innocent,  and  the  innocent  is  ctrapelled  to  re- 
crimination,  he  ftands  acquitted  and  vindicated  at  the  bar  of 
realbn  and  of  God. 

Further,  when  the  notorious  iniquity  of  any  individual, 
hath  ere^ed  fuch  a  beacon  of  warning,  that  his  crimes  cannot 
be  hid,  has  forfeted  all  reputation,  and  his  conduft  tranfcends 
the  rules  of  concealment,  duty  to  our  families  and  others  is 
not  to  hide  fuch  a  charader.  Duty  in  this  cafe  is  to  give 
warning  to  others  to  avoid  the  abominable  example. 

Moreover,  uhen  called  to  give  a  narrative  of  public  fads, 
fallen  under  our  own  obfervation,  fuch  as  rebellion,  blafpherny, 
mtirder,  perjury,  cruelty,  &c.  and  to  give  in  the  names  of 
ofiFending  abfentees,  this  is  right  and  duty.  Alas,  how  many 
blaze  forth  the  failings  of  others  without  occafion,  and  intrude 
themfelves  into  the  office  of  backbiters,  to  their  own  detru 
ment  and  the  exceeding  unhappinefs  of  fociety. 

Secondly,  I  am  to  explain  wherein  this  evil  of  backbiting 
confills. 

Firft,  if  perfons  fpread  abroad  the  faults  of  their  neighbours, 
when  they  ought  previoufly  to  have  mentioned  them  to  them, 
felves  ;  and  proceeded  according  to  the  rules  of  reafon  and  the 
gofpcl,  for  reclaiming  a  brother.  In  violation  of  friendfliip, 
neighbourhood  and  chriftianity,  how  many,  and  that  religion- 
ifts  too,  will  tell  a  fault  real  or  fuppofed,  to  almoft  every  body, 
and  never  mention  it  to  the  perfon  himfelf  ?  This  is  deftroy 
ing  a  neihgbour,  wounding  his  fame,  and  backbiting  wiUi  the 
keeneft  fe verity. 

Secondly,  when  perfons  fpeak  of  the  failing  of  others  In 
in  their  abfence,  with  apparent  plealure  and  delight,  conceal 
their  good  qualities  and  dwell   upon  and   magnify  their  evil 


t:»83  3 

«T»es.  It  is  very  common  to  profsfs  forrow  for  hearing  -of  the 
mifcondu(ft  of  others,  while  pleafiirc  is  exhibited  in  retailing 
the  unhappy  ftory.  Let  the  report  be  true  or  otherwife,  the 
retail  is  generally  grofs  bactbiting.  The  reporting  the  evil 
has  no  tendency  to  amend,  but  to  injure  the  chara<Ster  and 
fpread  the  cvil  of  his  name.  Were  it  not  for  the  latent  expec- 
tation of  this  kind,  to  render  the  peifon  more  contemptible  and 
odious,  they  would  be  cnrlrely  filent. 

Tiiirdly,  when  perfons,  to  fpend  a  vacant  hour,  aind  to  en- 
tertain their  cothpany,  fill  up  the  time  with  impertinently  con- 
vcrfmg  of  the  faults  and  infirmities  of  their  neighbours.  Thii 
is  often  done  merely  for  the  diverfiom  and  amufement  of 
others,  yet  hereby  they  ftain,  if  not  ftab,  their  neighbour's 
sreputation.  When  fuch  fpecchcs  flow  from  paffion,  envy, 
prejudice,  faflion,  hatred,  or  to  exalt  themfelves,  it  ic 
certain,  that  is  a  backbiting  tongue.  And  when  the  language 
exprefles  things  devious  from  the  truth,  magnifying  fmail 
failings  as  is  frequently  the  cafe,  concealing  all  that  is  worthy 
and  good^  and  exhibiting  only  fome  deformities,  this  has  alfo 
the  fm  of  lying,  flandering  and  reproaching  annexed  to  it. 
It  has  been  generally  remarked,  thofe  who  are  much  addiftcd 
to  backbiting,  rarely  avoid  lying.  But  here  perhaps  it  will 
be  aiked,  may  we  not  fpeak  evil  of  that  which  is  evil,  and  (late 
every  thing  as  it  truly  is  ?  It  is  readily  granted,  that  we  are 
not,  under  a  miftaken  notion  of  charity,  to  fpeak  a  knowft 
falfehood,  terming  a  man's  vices,  virtues ;  but  wc  are  to  be 
very  careful  refpefling  the  fpcaking  evil  of  others.  When  wc 
are  about  to  difcovcr  the  faults  of  our  neigbours,  we  ought  to 
confider,  whether  we  arc  duly  called  hereto,  whether  we  arc 
entering  upon  a  duty  which  wc  owe  to  God  or  fociety.  If 
confideration  was  prartifed,  it  would  put  a  (lop  to  much  of 
the  backbiting  that  is  in  the  world.  But  fome  will  fay,  may 
wc  not  tell  fuch  things  which  honeft  and  religious  perfons  re- 
port.   This  muft  not  be  done  without  fufficicnt  evidence  and 

Y 


1 184  ] 

a-rufficient  call.     However  honcll  and  religious  a  perfon  mry 
be,  wemaftnot  Imitate  him  in  things   that  are  e-vil  cr  wrong 
Snppofe  a  good  man  fhould.abufe   another,    •which  has  cften 
happened,  could  the' injure  d  perfcn  be  willing  that  all  fhould 
iollow  that  o'ood    man's  example,  and   abnle  him   likewife. 
Sarel}"-  not.      I  proceedj 

Thirdly,  to  attempt  to  exhibit  to  view  the  evil  and  danger 
of  this  fm.  Is  there  need  of  faying  any  thing  farther  after  fhow- 
ing  what  backbiting  is.  The  odious  charafler  ever  one  will 
condemn.  Yea,  a  backbiter  himfelf,  vould  probably  be  high- 
ly offended  to  have  this  vice  imputed  to  him.  Why  will  per- 
fons  indulge  themfelves  in  the  evil  pradice  when  they  abhor 
the  name  ?  None  would  chufe  to  be  reproached  themfelves, 
why  then  will  they  reproach  others  ?  Some  have  fuppofed  that 
backbiting  is  a  term  borrowed  from  the  deteftable  nature  of 
polfonous  ferpents  or  ugly  dogs  which  will  flyly  bite  a 
man  when  his  back  is  turned,  but  w^ere  his  face  towards 
them,  thpy  would  flee  from  him.  'Ho"w  awful  is  the  evil,  to 
find  this  vile  and  odious  difpofition  in  any  of  the  children  of 
men?  And  efpecially  to  perceive  any  tinfiure  of  it  among 
thofe  who  profefs  to  be  followers  of  the  Lamb  of  God.  The 
very  nature  of  the  fin  itfelf  ought  to  raife  the  deteftation  of  all 
P.gainft  it.  The  fupreme  Jehovah  himfclfhalh  forbidden  it 
in  the  mod  exprefs  terms.  It  is  enumerated  amongfl:  the 
groffeft  and  moft  hcnious  tra-nfgrefllons.  It  ir,  made  the  evi- 
dence of  a  reprobate  mind,  and  the  character  of  fnc'a  \wiom 
Cod  chiefly  abhors.  When  St.  Paul  makes  up  a  catalogue  of 
the  mod  abominable  offenders,  backbiters  :ire  ranked  among 
murderers,  haters  of  God,  &c.  On  the  other  hand,  the  avoi- 
•  dinjr  of  this  fm  is  conftitutcd  an  eviderxe  of  on;  who  is  appro- 
.ved  ofthe  Mod  High,  and  Tuall  dwell  with  him  forever. 
"  Lord,  who  ftall  abide  in  thy  tabernacle,  who  {hall  dwell  lA 
•'  thy  'holy  hill  ?  He   that  backbitcth  not  with   his  tongue, 

'♦  nor     doth    evil    to    his     ne'ghbour,    nor    taketh    I7p    a 


t  isr  r 

-*'ieproacii  agalnft.  hu  neighbour."  The  holy  apjitic^s; 
when  he  fiiirply  rebukes  the  Corinthians  for  various., 
offences  among  them,  he  recounts  this  as  one.  .  *'  I  fear,  fays, 
"he,  when  I  come,  1  Ihall not  find  you  fuoh  as  I  would,  and' 
♦'  tla^t  I  (hall  be  found  unto  you  fuch  as  ye  would  not,  leil 
**  there  be  debates,  ftrifes,  backbiLiags  &c/'  Let  all  bltternefs, 
**  clamour  and  evil  fpeaking.be  put  away  from,  you,  with  all 
*'  malice,  and  be  kind  tne  tu  another  and  tender  hearted." 

It  h  a  fin  in  a  fpecialniann'er  gratifying  to  Satan  vitaCimi- 
lates  to  him  ;  he  is  fall  of  malice  and  backbiting,  and  fpeak- 
ing  evil  of  a  neighbour  arc  ■woiks-Tfvhich- arefuited  to  his 
malignity,  bhall  chriUians  and  thofe  who  enjoy  the  light 
of  the  gofpel,  employ  their  tongues  to  perform  the  helliih 
drudgery  ef  the  dei^royer  ol  fouls.  Forbid  ir.  heaven,  f?rbiJ 
.it  eternity. 

Moreover,  whofoevqr  allpw  themfelvcs  In  this  fin,  It  argues  - 
a  wane  of  due  tendernefs  and  chriflian  affeclion.  Love  fpea- 
keth  no  erll  of  its  neighbour,  neither  doth  it  open. his  faults 
without  a  taufe.  It  will  rather  cover  infrrftiTti^s,  and  will  "not 
propagate  flander  or  carry  about  evil  reports.  It  is  llkewife 
evil  which  tends  to  -dellroy  the  hearers,  love>  and  thus  to  ruiR 
their  immortal  fouls.  If  the  backbiter  undcrftood  himfdfj  he 
would  ackno^vkdge  this,  to  be  his  dtfign,  to  banilh  lovs;  froip 
the  huBian  bread,  and  tc)  i.utroduca  in  its  room,  hatred,  malice 
and  ill  will,  and  all  the  ialcrnal  train  of  odious  pufHoas  and 
feelings.  When  one; perfon  wiihes  another  to  become  an  &b-- 
jedt  of  hatred,  he  does  not  diredtly  iutreat  a  raau  to  hate  his 
neighbour  j  but  he  niakes  iuch  a.  reprefentation.-ofhis  charac- 
ter, as  excites  difguftand  brings  on  a  difllke  of  him.  .  It  tender 
much  to  the  Injury  of  thefphitual  interefts  of  him  of  whofli 
the  reproaches  are  uttered  ;  for,  generally,  he  v. ill  by  (oitit 
means  hear  of  them.  Backbiting  is  ufuaily  acconipaniod  witli 
tale  bearing.  Were  it  not  for  tlie  latter  the  former  could  not 
do  half,  the  mifchitf  It.dcec.  The  one  flanders and. the  other 
fpreads  the  evil  r;pon. 


The  confequcnees  of  a  backbiting  tongue  are  frequently  very 
ircadful.  It  rarely  fails  to  be  a  peace  breaker  ;  it  ftirs  up  envy 
»nd  revenge  ;  fets  neighbour  againll  neighbour,  and  brother  a- 
gainft  brother.  When  a  perfon  is  reproached  he  often  is  tempted 
to  exert  all  the  power  of  malicious  invention  to  retort  the  injury. 
It  has  brought  on  duels,  bloodHied  and  raurder.  Many  chur- 
ches and  focieties  have  been  totally  ruined  hereby.  Many 
fightings,  and  defolating  V7ars,  hath  it  produced.  It  has  def- 
troyed  kingdoms  and  fcattered  nations.  And  what  is  worft  of 
all,  it  has  funk  thoufands  and  tensof  thoufands  of  fouls  to  hell^ 

A  few  dire<ftions  to  caution  us  againft  this  atrocious  vice 
fhall  conclude  this  difcourfe. 

PIrftrlet  us  maintain  a  life  of  brotherly  love.  Love  your 
neighbour  as  yourfelf.  He  who  obferves  this  rule  will  never 
be  guilty  of  this  offence.  No  man  will  reproach  or  fpeak  evii 
of  himfelf.  When  vre  arc  tempted  to  this  fin,  let  us  put  our- 
felves  In  the  place  of  the  perfon  whom  we  would  backbite,  and 
aflc  ourfelves,  whether  we  would  be  well  pleafed,  if  another 
ihould  talk  in  the  fame  manner  of  us.  This  conduft  would 
prove  a  fovereign  antidote  againft  this  evil. 

Secondly,  let  us  watch  narrowly  whether  intercft  or  pafliors 
does  not  influence  us  to  fpeak  againft  our  neighbour.  Selfiflr 
aefs  will  prompt  us  to  commit  this  fin,  and  difpofe  us  to  jufti- 
fy  our  iniquity.  I*ct  us  guard  againft  felfiflinefs  as  a  dangc* 
I0U6  thing,  and  the  fouicc  of  innumerable  mifcbiefs. 

Thirdly,  let  us  ever  bear  upon  our  minds  an  habitual  fenfe 
<jf  the  malignant,  and  dangerous  nature  of  this  impiety.  It  had 
3  great  hand  in  putting  to  death  the  Lord  of  glory.  He  was 
called  a  deceiver,  a  devil,  a  blafphemcr,  a  friend  of  publicans 
and  fmners,  therefore  he  was  not  fit  to  live  ;  away  with  him  ; 
crucify  him,  crucify  him.  This  had  an  high  hand  in  the 
ieath  of  the  apoftlcs  j  it  ftylcd  them,pcftilem  fellows,  movers 


C  ««7  3 

of  fcditton,  turners  of  the  world  upfide  down,  &c.  and  tha» 
cont  ibuted  largely  to  thci'- death.  It  has  had  a  fall  part  in 
the  murder  of  all  the  martyrs  in  all  ages.  Thefe  things  Ihouli 
engage  chriftians  to  avoid  this  abomination. 

Fourthly,  frown  upon  and  difcountenance  this  fin  in  others* 
and  it  will  be  an  excellent  prefervative  againft  it  in  yeurfelves* 
*'  As  the  North  wind,  faith  Solomon,  driveth  away  rain,  fo 
**  doth  an  angry  countenance  a  backbiting  tongue."  Better 
we  never  had  tougnes  than  employ  them  for  fuch  deftruiftive 
purpofes.  *'  Whofoever  privately  flandcreth  his  neighbour,  him 
••  will  I  cut  off,  faith  the  Lord."  "  If  any  man  among  you 
*•  fecmeth  to  be  religous  and  bridleth  not  his  tongue,  that 
•*  man's  religion  is  vain."  Wherefore  let  us  all  be  exhorted  to 
avoid  this  evil  of  backbiting  as  we  would  wifli  to  cfcape  hell* 
and  to  have  the  gates  of  heaven  opened  unto  us. 


fcgHg«»»r-i?w^^*a**g?^^ 


SrE  K  U  O  N    XVIL 


jy^^  Excellencies  and  Evils  of  the  Tong  ut 


James,  ill.  6.     And  the  tongue  is  a  fire,  a  ii^orld  sf  iniquity  ;  Jcf 

is  the  to'igue  amongji  the  memlers,  that  it  defileth  the  <whok  ledy^ 
andfettith  an  fire  the  courfe  of  nature,  and  it  is  fit  on  fire  cfkelh 

HERE  Is  an  awful  dercription  of  an  unruly  and  ungoverned 

tongue.     St.  James   in  this  epiftle  fets  himfilf  to  corredr  ma- 

Tij  evils  which  hid  taken  place  among  the  chriftians  to  whora 

he  wrote,  and  for  the  inflrucllon  of  the  churches  in   all  future 

ages.     Som3  in  thefe  early  days  had  imbibed  the  fc.tal    error, 

that  if  they  had  but  faith,  they  might  indulge   themfclves  in 

the  m)fl  l;oen,;oas  pract'cis.     Th-reforc  th^    apOille    having 

corredled  various  vices  in  the  preceding  chapters,  comes  in  this 

to  teprove  the  finr>  of  the  tongue.     Hj  propofes  the  exceeding 

great  difficulty  of  bridling  this   unruly  member.     Hence   he 

declares,  that  he  who  ofFendeth  not  in  word  is  a  perfedl   man 

and  able  to  bridle  the  vi'holc  body.     As   if  he   had  faid,    tlie 

pcrfon  who  can  govern  this  member,   can    eafily  govern   all 

others.     This  truth  he  illuflrates  by  two  fimilitudes.     By  the 

fmall  bits  in  a  horfe's  mouth  we  turn  his  whcle  body  and  r;n- 


[  i89  ] 

aer  him  obedient  to  our  Vdl  ;  fobs  that  ruleih  his  tongue 
holds  all  his  oiher  members  in  fubjedlicn.-"  Behold  alfo  the 
«  fhips,  Vhich.tho'  they  be  fo  great,  and  driven  of  tierce  ^^mds, 
«yet  are  they  turned  about  with    a  very  fmall  helm,  whither- 
foever  the  governor  hfteth."     As  the  helm  governs  the   (hip, 
altho'  toffed  by  tumultuous  waves,  fo  a  well  bridled  tongue- 
eafily  governs  the  whole  body.     Thefe  fmall  things  can  per- 
form great  matters,  fo  the  tongue  is   capable  of  accompliihing 
mighty  deeds,  both  good  and  bad. 

Having  fpoken  of  the  great  power  of  this  little  member,  he 
then  proceeds  to  fhow  the  mifchievous  evils,  it  produces,  when 
ungoverned.     "Behold  how  great  a  raatter  a  little  fire   kind- 
leth."     A  fmall  fpark  blows  up  a  magazine  or  confumes  a  ci- 
-ty    Thu3  this  little  member,  the  torgue,  often  throws  a  parifh, 
-a  town,  or  a  whole  nation  into  flames.-Then   the  apoWe  in- 
troduces an  hideous  piflure  of  the  tongue  in  the  words  of  our 
text    «  And  the  tongue  is  a  fire,  a  world  of  iniquity ;  fo  is  the 
<«  t  ongue  amongft  the  members,  that  it  defileth  the  whole  body, 
.'  and  fetteth  on  fire  the  courfe  of  nature,  and  is  fet  on  fire  of 
«  hell."     The  images  here  are  bold  and   the  coloring  Rrong. 
A  leaure  uponfuch  a  difagreeable  portrait  can  never  be  very 
pleafmg  to  fpeaker  or  hearer;  yet  it  is  neceffary  at  times   for 
our  edification  and  reformation,  to  attend  to  fubjedts  that  are 
rather  grating  than  acceptable. 

Firft  he  telh  us  «  the  tongue  Is  a  fire."  The  IfTues  refemble 
this  furious  element  in  many  particulars.  A  fmall  fpark  wil 
•kindle  much  fuel,  fo  this  little  member  can  do  much  i^lfchief. 
A  raging  fire  is  ungovernable,  fo  is  this.  Fire  bears  away 
all  before  it  with  its  deftruilive  flames,  fo  likewife  this.  Tire  i? 
very  ufeful  when  confined  to  i:s  proper  pV^.ce.  fo  the  tongue  :s 
-a  mod  important  memSer,  when  hela  under  proper  rega 
lations. 


I  «9^  J 

Secondly,  it  is  "  a  world  of  iniquity."    This  may  admit  of 
two  conftru<5tions.     Either  that  it  inflames  an  unhappy  world 
filled  with  iniquity.     Or  the   tongue  itfelf  is  a  v/orld   of  fin. 
As  the  world  is  a  coiledion  of  natural  bodies,  fo  tlic  tongue  i'^ 
an  aggregate  of  evils. 

Thirdly,  "fo  is  the  tongue  among  the  members  that  it  defilct*^ 
the  whole  body."  It  infecfleth  the  whole  man  with  fin.  It  ig 
often  the  caufe  of  fins  being  committed  by  the  other  members. 
Tho'  fin  has  its  origin  in  the  foul>  yet  it  extends  through  th^ 
whole  man,  therefore  the  foul  and  body  is  morally  poUu" 
ted. 

Again,  "  it  fetteth  on  fire  the  courfe  of  nature.  By  the  courle 
of  nature  is  under  Hood  the  tenor  of  a  perfon's  life.  This  is  all 
impregnated  and  inflamed  with  iniquity.  There  is  no  ftate  nor 
age  free  from  the  evils  of  the  tongue.  Some  vices  are  abated  by 
age,  but  thefe  often  reach  through  the  whole  time  of  aman's  life. 

X.a(lly,  "  it  is  fet  on  fire  of  hell."  This  exprefllon  is  full  of 
horror.  Muft  fire  be  bi-ought  from  the  infernal  furnace  to 
enkindle  the  tongue  for  the  deftru<5lion  of  the  fouls  and  bodies 
of  men  i  An  unbridled  tongue  is  fet  on  fire  of  hell,  and  fatan 
blows  up  the  flame.  How  (bculd  all  then  fet  a  watch  before 
the  door  of  their  lips  ?  The  more  unrUly  this  member,  the 
greater  ought  to  be  our  exertions  for  its  government.  The 
more  mifchief  it  is  apt  to  create,  the  more  it  fhould  be  watched 
and  reftrained  within  proper  limits.  Before  we  proceed  fur  , 
ther  to  be  particular  in  confidering  the  evils  of  the  tongue,  we 
may  take  a  brief  view  of  its  excellencies,  the  ends  for  whicH 
it  was  given,  and  the  duties  of  it. 

Firft,  in  regard  to  its  excellency,  I  fliall  not  ipeak  of  that 
which  is  iiaturJ-,  which  we  hold  in  common  with  the  brutes, 
but  of  that  Vviiich  h  saoral.     The  tongue  of  man  is  his  glory 


How  wonderful  the  work  of  God,  that  it  fhould  be  able  to 
articulate  fuch  an  infinite  nu/r.ber  and  A-ariety  of  founds. 
The  more  noble  and  excellent  it  is,  the  more  it  ought  to  be 
refpeded,  and  the  greater  is  the  evil  in  perverting  it  to  bafe 
ufes.  The  tongue  is  the  index  and  difcoverer  of  the  mind. 
It  is  out  of  the  abundance  of  the  heart  the  mouth  fpeaketh. 
If  the  mind  is  to  be  regarded,  fo  alfo  is  the  tongue.  By 
words  we  read  the  charader  of  a  man's  heart,  whether  it  be 
virtuous  and  good,  or  vain  and  corrupt.  Men's  works  are 
llkewife  exceedingly  dependant  upon  their  v.crds.  Where- 
fore, if  their  deeds  are  to  be  refpedled,  fo  are  thtir  words. 
A<5lions  of  the  mod  exalted  nature,  words  are  often  the  canfe  of 
them.  Daily  experience  informs  us  of  the  power  of  fpeech  ; 
a  fpeech  has  faved  a  nation,  and  a  fpeech  has  deftroyed  cne. 
If  the  perfons  with  whom  we  converfe  are  to  be  refpet^leJ,  our 
language  muft  be  regarded,  for  this  is  an  eminent  inftrument 
either  of  good  or  hurt.  God  employs  the  tongues  of  his  min- 
jfters  and  others,  for  the  converficn  and  falvation  of  men  ; . 
and  the  devil  by  his  emiilaries  ufeth  the  fame  for  their  fubver- 
fion  and  deftrudion.  How  many  thoufands  every  day  are 
injured  by  the  tongues  of  others,  fome  deceived,  feme  prove-' 
ked  to  finful  paffions,  &c.  And  on  the  other  hand,  how  ma- 
ny thoufands  are  daily  edified,  inftruifled  and  comforted  there- 
by ?  St.  Paul  could  fay,  •'  The  weapons  of  our  warfare  are 
**  mighty  through  God."  One  once  declared,  that  the 
tongue  cuts  deeper  than  a  fword,  this  only  pierces  the  body, 
while  the  other  reaches  to  the  foul. 

Moreover,  our  tongues  are  the  inftruments  of  our  Creator's 
praife.  This  exliibits  its  diftinguilhing  excellency  and  glory. 
This  was  one  great  end  for  which  fpeech  was  given  us,  to 
Ihew  forth  the  wonders  of  the  name  of  the  Moft  High. 
A  confiderable  part  of  the  fervice,  which  God  requires 
cf  men,  is  performed    by  the   tongue.      The    ufe  of   the 

Z 


C   192  3 

"higheft  faculties  and  graces  of  the  foul  are  manifefted  by  lU 
By  this  our  knowledge,  wifdom,  love,  friendfhip,  gratitude 
&c.  are  exprefled.  The  declaration  of  Chrift  pronounces  the 
high  importance  of  our  words.  "  By  your  words  you  (hall 
<'  bejuftified,  and  by  your  v^ords  you  fhall  be  condemned." — 
So  excellent  is  the  tongue,  that  life  and  death  are  faid  to  be  In 
its  power.  "  Death  and  life  are  in  the  power  of  the  tongue,'* 
faith  the  royal  preacher.  The  work  of  heaven  which  con- 
fifts  in  pralfing  him  who  fetteth  on  the  throne,  and  the  Lamb 
forever  and  ever,  holds  up  to  view  the  tranfcendent  excellency 
thereof.  Hence,  fay  the  fcriptures,  "  If  a  man  offend  not  ia 
*'  words,  the  fame  is  a  perfedl  man,  and  able  to  bridle  the  whole 
*'  body.  And  he  that  will  love  life  and  fee  good  days,  let 
*•  him  refrain  his  tongue  from  evil  and  his  lips  from  fpeaking 
«  guile.  He  that  keepeth  his  tongue  and  mouth,  keepeth  his 
«  foul  from  trouble."  All  thefe  things,  to  which  a  multitude 
of  others  might  be  added,  difplay  the  fuperior  excellency  of 
'  this  member. 

Secondly,  our  attention  muft  be  turned  to  the  ends  for 
which  the  tongue,  was  given,  and  the  duties  of  it.  The  grand 
end  for  which  our  Creator  endov/ed  us  herewith,  as  well  as 
all  the  other  powers  and  faculties  of  body  and  mind,  was  for  his 
own  glory.  And  its  duties  are  too  numerous  for  a  compleat 
detail.  A  few  hints  upon  this  fubje(a:  muft  fuffice  for  the  pre. 
fent.  As  it  was  conferred  upon  us  for  the  honor  of  the  Great 
Supreme,  therefore  the  fum  of  all  its  duties  is  to  glorify  him  j 
to  magnify  his  name  and  fpeak  forth  the  piaife  of  his  attri- 
butes and  works.  With  this  we  are  to  fing  the  fongs  of  Zion, 
and  give  thanks  for  all  the  mercies  we  receive — to  pray  to 
him  for  what  we  want  for  ourfclves,  for  the  church  and 
others— to  confefs  his  name,  make  prcfeliion  of  our  belief  in 
him,  in  Chrift  Jefus,  of  our  fubjeuion  to  his  grace  in  the  gof- 
pel,  and  obedience  to  his  will   in  all  things.     With  this,   we 


r  193  J 

rxTc  to  covenant  wkli  and  make  vows  unto  him — to   teach  and' 
edify  thofe  committed  to  our  care — to  do  good  one  to  another 
by  infl:ru>ftion,  counfal  and  exhortation — to  confels  cur  fins    to 

God  and  our  faults  to  each  other  as   occafion  may  require 

recommend  that  which  is  good  in  others— to  fpeak  well  of  all 
men,  fuperiors,  inferiors  and  equals,  as  far  as  there  is  juH 
groimd  for  the  fame — to  bear  witnefs  to  the  truth  when  law- 
ially  called  thereto  — to  defend  the  caufe  of  the  jufl:  and  in- 
nocent againft  falfe  accufers.  Laftly,  to  be  inftruments  of 
common  communication  between  man  and  man  ;  exprefling 
©ur  mutual  affedlions  and  refpeds  ;  for  tranfading  all  wordly 
bufinefs,  for  learning  fciences,  arts,  trades,  &c.  Thefe  are 
only  a  few  extradts  of  the  great  ends  and  important  duties  of-; 
the  tongue. 

But  it  Is  proper  we  (hould  attend  to  the  main  matters  lu» 
tended  to  be  communicated  to  us  in  this  text,  to  wit,  the  grear 
fins  and  evils  incident  to  the  tongiie.  In  fome  former  ledures 
we  have  confidered  the  iniquities  of  fwearing,  curfing,  back- 
biting, reproaching,  &c.  thefe  fliall  not  be  repeated.  Among 
the  henious  offences  committed  by  this  member,  that  ofblaf- 
phemy  is  of  deep  malignity,  which  is  fpeaking  evil  of  God, 
debafmg  his  names  and  titles,  reproaching  him  as  a  deceitful- 
being.  As  Rablhehah  in  his  fpeech  to  Hezekiah  blafphemed 
the  Lord.  Perjury,  or  falfe  witnefs  bearing,  is  another  aggra. 
vated  tranfgreflion.  It  is  near  a  kin  to  blafphemy  and  the  fia 
againft  th*  Holy  Ghoft.  It  is  a  folemn  appeal  to  God  in  fa- 
vour of  a  falfehood,  calling  the  God  of  truth  to  witnefs  a  lie. 
This  mud  be  exceedingly  provoking  to  the  omnifcient  Jeho^ 
vah,  injurious  to  all  the  laws  of  juftice,  and  damning  to  the 
immortal  foul.  One  obferves,  that  it  was  never  known  that 
a  perfon  convi(!led  of  perjury  was  ever  brought  to  repentance  <, 

Lying  is  an  abomination  of  a  moft  criminal  nature.  Howe- 
ver common  the  pradice  fcarcely  any  thing  more  injurious — 

it  defpifes  the  commandments  of  God,  contemns  his  menaces,. 


r  »94  ] 

deftrojs  the  peace  of  neighbourhoods,  and  breaks  up  all  the 
happinefsof  focie-ty.  It  is  an  enemy  which  erefts  a  ftrong 
batcery  agninft  the  whole  fyfterh  of  chriftianity,  which  declares, 
««  Ye  Ihall  not  lie  one  to  another.  The  Lord  hates  'a  lying 
*<  tongue,  and  lying  lips  are  an  abomination  to  him.  Where- 
*'  fore  put  away  lying  and  fpeak  every  man  truth  with  his 
*'  neighbour." 

Tliere  are  other  fins  of  the  tongue,  fuch  as  preaching  fall'e 
dodrine,  pretending  to  infpiration,  as  fomeliave  foolifhly  done 
of  late,  without  aflFording  the  lead  ftiadow  of  teftimony  in 
their  favour,  perverting  prophefies,  and  bending  them  to  their 
own  imaginations,  and  in  their  uwn  imagination  extra^ing 
from  ihe  fcriptures  things  not  contained  in  them  ;  deriding 
true  religion  and  experimental  piety,  and  uttering  fcofFs  againft 
perfonb  piof-lljng  godlinefs,  and  pouring  derifion  upon  the 
miniilers  of  Chrul,  upon  whom  wrath  will  come  to  the  utmnft. 
Oilcnuti'-ius  boafting  of  knowledge,  undenlanding  or  religion, 
•Will,  like  Jehu,  iifue  their  loud  procLimations  to  come  and  fee 
their  zeal  for  the  Lord.  When  children  fpeak  difiionorably  of 
their  parents,  and  inferiors  of  their  fuperlors  ;  this  is  an  evil 
under  the  fun,  when  perfons  become  fo  abandonedly  wicked  as 
to  fpeak  evil  cf  dignities. 

Another  fin  of  the  tongue  is  a  forward,  idle  and  babbling 
loquacity,  light  and  vain  difcourfe  only  adapted  to  awaken  iu 
the  hearers  unbecoming  ideas.  <'  FoolKh  talking  or  jelling, 
«'  faith  Paul,  are  things  not  convenient."  All  the  filthy  ri- 
baldry flowing  from  ohfcene  mouths,  he  cenfurcs  as  "  corrupt 
**  communicatioi),"  Slandering  is  a  detetiable  vice,  fpeaking 
falfely  of  others  to  render  them  odious,  readily  believing  evil 
reports,  and  fedulous  in  reporting  them — Rafh  judging  and 
cenfuring  others,  upon  a  hafly  foundation,  is  condenmed  by 
our  Lord,  when  he  fay, ,  "  Judge  not,  that  ye  be  not  judged  ; 


C  m  1 

»« for  wUh  what  judgment  ye  judge,  ye   fnall  be  judged,  and 
«  with  what   mealure  ye  raete  it  fhall  be    mcaiured  to  you 
«  again."— Railing,  reviling,  and  all  the  paGlonate  fpeeches 
«f  provocation,  which  deilroy  brotherly  love  and  create  dilcord* 
foment  contention  and  drive  through  Ibciety   the  temped  of 
every  evil  work,  niuit  not  this  be  a  fire  kmdled  by  bell  ? — 
Flattery  is  a  lin  the  oppolite  of  cenfure. — Vice,  with  all    its 
aflunipiioiis,  nevtr  dared  to  alfume  confiftency.     This  would 
be  to  Uatroy  itleif.     Whatever  its  pretenfions,  by  its  votaries, 
may  be,  its  life  and  foul  will  forever  confitl    in   inconfiftency. 
"  A  flattering  mouth,  laith  Solomon,  worketh   ruin."     And 
thus  it   doth   in  a  thoufand  different   forms-     The   tortuous 
windings  of  the  tongue  in  this  kind  of  evil,  exceeds  the  intri- 
cacies of  the  Labyrinth.     There  is  no  thread  or  clue,  by  which 
the  unhappy   traveller   can  make  his    efcape.     And    perhaps 
few  evils,  in  which  the  minifters  of  the  gofpel  are   enveloped;, 
and  from  which  they  receive  injury  to  their  own  fouls,  and  by 
the  pradice  of  which  they  coniniit  injury    upon   the  fouls  of 
others,  equal  to  this.     Minifters  are  flattered,  this  blinds  their 
minds,  and  inflates  their  hearts  to  flatter  others.     Hence  they 
are  dilpofed,  to  flatter  thofe  under  concern  of  foul,  that  they 
are  converted  ;  thofe  under  fome   trouble   of  mind,  that  they 
ought  to  be  comforted  ;  thofe  under  jufl;  fears,  that  they  ought 
to  give  their  apprehenflcns  to  the  wind,    and  go    on  in    the!:: 
heavenly  courfe  rejoicing.     The  great  evil  here  is,  their  weal- 
thy lupporters  flaticr  them  with  ihe  excellency  of  iheir  perfor- 
mances, and  they  return  the  adulation  with  a  tenfold  accumu- 
lation, that  they  and  their  children  are  on  the  hi^h    road  to 
heaven.     Their  hearers  intimate  to  them,   the  fermon  ought 
to  be  printed  and  circulated  round  the   worV       -'^e  minlrteis 
heart  replies  your  falvation  is  certain.    This  '  '^^ve 

oftfu  wifhcd  to  fee  judicioufly    and   fcript*' 
think  it  might  be  cf  great  advantage  to   f 
.   every  occaiion,  and  of  the  n-oll  eminent 
foeakers,  and  the  daily  dirtclors  of  fou' 


[  196  ] 

I  heard  a  minifler  above  fifty-five  years  ago  declare  frcn? 
the  pulpit,  "  that  the  pavement  of  jjeil  was  of  minifter's  fliuls," 
and  1  have  often  prayed  that  mine  might  not  be  one  of  the  peb- 
bles. Pardon,  my  brethren,  this  excurfion,  which  a  whole 
difcourfe  would  be  too  contracted  for  illuftration.  Hearken 
to  a  few  declarations  of  fcripture  upon  the  evils  of  a  flattering 
tongue.  "  He  that  fpeaketh  flattery  to  his  friends,  even  the 
"  eyes  of  hii  children  (hall  fail.  They  that  flatter  v  ith  their 
«'  tongues,  deftroy  them,  O  Lord.  The  Lord  (hall  cut  off  all 
"  flattering  lips.  A  flattering  mouth  woiketh  ruin.  Meddle 
•*  not  with  him  that  fiattereth  with  his  lips.  A  man  that  flat- 
*'  tcrc-lh  his  ueigh'oovir  fpreadeth  a  net  for  his  feet." 

I  muPi  not  detain  you  to  fpeak  of  tattling,  talebearing,  whlA 
poring,  and  an  incalculable  number  of  fuch  evils. '  "  An  un- 
*'  godly  man  diggeth  up  evil,  and  in  his  lips  there  is  a  burning 
"  fire.  A  prating  fool  fliall  fall.  A  fool's  voice  is  known  by 
*'  the  multitude  of  words.  Thou  fliialt  not  go  iip  and  down  as 
"  a  talebearer  among  thy  people.  The  words  of  a  talebearer 
"  are  as  wounds,  they  go  down  into  the  innermoft  parts  of  the 
*'  belly.  A  whifper  feparateth  chief  friends.  All  that  hate 
"  me  \yhifper  together  agaiad  me."  I  muft  pafs  over  the  ufe 
of  the  tongue  in  idolatry,  praifmg  of  idols  and  praying  to 
them ;  all  cheating,  deceivmg,  and  overreaching  in  words, 
and  all  illurements  to  evil  company,  and  the  enticements  to 
lafcivioufnefs  and  to  innumerable  wicked  pradices,  too  tedious 
for  the  defcripiion  of  a  world  of  iniquity.  "  The  tongue  is  a 
*'  fire,  a  world  of  iniquity  ;  fo  is  the  tongue  amongft  the  mem- 
"bcrs,  that  it  defilcth  the  whole  body,  and  fetteth  on  fire  the 
•'  courfe  of  natuie,  and  it  is  fet  on  fire  of  hell."  Let  us  turn 
away  frojn  the  unhappy  theme,  and  clofe  the  difagreeable 
lubje(5l  with  a  rcfl;i5tion  or  two.     The 

Fir.l  reflexion  is,  that  tlie  fins  and  duties  of  the  tongue  are 
i^o  great  and  many,  that  it  ought  with  the  utmoft  circumfpec- 
f.iou  to  be  watched  over — and  the  way  to  watch  it  is  to  guard 


[  i97  1 
the  heart.     If  the  latter  be  negleaed,  the  former  will  always 
ftray  into  the  wildernefs  of  fin.     Let  the  heart  be  kept  in  pu, 
rity,  and  this  alone  can  confine  the  tongue  to  duty  and  pro- 
priety.    If  pride,  vanity,  or  wickednefs  bloat  the  one,  the  other 
will  always  be  bubbling  over  its  banks.     A  divine  counfel  is. 
"  Keep  thy  heart  with  ail  diligence,  for  out  of  it  are  the  iffues 
<«  of  life."     This  is  the   fountain  from   vvhich    the  ftreams  of 
evil  from  the  tongue  flow.     If  the  heart  be  on  the  world,  the 
flowing   torrents  of  the  tongue   will  be  on  the  things  of  the 
world.     If  the  heart  be  proud,  the  mouth  wjll  fpeak  proudly. 
If  the  heart  be  vain,  malicious,  flanderous,  envious,  &c.  the 
tongue  will  be  fo  alfo.    Guard  the  heart,  and  this  will  be  a  faith- 
ful centinel  for  the  tongue,  that  it  can  neither  fet  on  fire  the 
courfe  of  nature,  nor  be  fet  on  fire  of  hell. 

Secondly,  we  reflea,  that  the  love  of  God  and  our  neigh- 
bour, the  love  of  purity  andholinefs,  is  the  befl:  poffible  fecurltr 
againft  the  evils  of  this  unruly  member.     This  willtame,  what 
otherwife  tlie  pov^er  of  no  man  can  regulate  or  fubdue.  Where- 
fore, to  fpeak  right,  we  muft  fir  ft  think  and  underlland,  and 
we  fhall  fpeak  according  to  the  oracles  of  reafon,  and  accor- 
ding to  the  oracles  of  God.     If  this  rule  could  be  obferved,  few 
would  be  the  words  uttered  to  what  they  now  are.     When  a 
man  confiders  what  he  is  to  fay,  then  will  he  fpeak  under ftand- 
ingly.      "»The    mouth   of  the  juft   bringeth   forth   wifdom, 
"  but  the    froward   tongue    fhall  be   cut   off.      The  lips   of 
"  the   lighteous   know    what  is    acceptable,   but  the  mcnith 
«  of  the    wicked   fpeakcth  frowardnefs.     The  tocigue  of  the 
"  wife  uieth  knowledge  aright,  but  the  mouth  of  fools  pour- 
"  eth    forth   foolifiinell,.        A   fool's    lips    enter    into  conten, 
"  tion,  and  they  are  the  fnare  of  his  foul.     Seeft  thou  a  man 
<*  that  is  hafty  in  his  words,  there  is  more  hope  ot  a  fcol  than 
"  of  him." 

The    doling  advice  is,  after  rellnquKhing  the  difagreeable 


fubjedl,  let  tis  refolve,  my  brethren,  to  govern  this  unruly  little 
member  which  creates  a  world  of  mifchief  here,  and  heats  a 
more  dreadful  furnace  than  Nebuchadnezar's  hereafter.  Let 
us  fet  a  watch  upon  the  door  of  our  lii)s,  guard  our  paffions, 
hourly  infpedl  the  temper  of  our  hearts,  be  much  in  prayer, 
and,  in  one  word,  let  us  be  chriftians. 


SERMON    XVIIL 


The  Symptoms  of  the  Day  of  Grace  being  pajt. 


Jer*  viii.  20.     The  j^arveji  is  pafl,  the  fiwiiner  is  ended,  and -we 

are  not  faved. 

THESE  words  are  the  mod  heart  aching  and  defpairlng 
moan,  that  was  ever  uttered  upon  earth.  They  are  a  part  of 
the  lamentations  of  the  weeping  prophet,  for  the  ruin  and 
complete  defolation  brought  upon  them  by  the  Babylonian 
fword.  The  dreadful  horror  of  the  cafe,  with  all  its  accompa" 
nying  realities,  had  been  reprefented  in  the  preceding  part  of 
this  chapter ;  and  in  the  defcription  is  contained,  the  awful 
degeneracy,  and  the  procuring  caufe,  of  the  nation's  ruin. 

The  divine  vengeance  had  been  long  reftrained  by  the  fnpe- 
rior  power  of  mercy,  yet  mercy  herfelf,  by  their  perfevering 
impenitency  and  increafing  wickednefs,  was  at  lafl:  compelled 
from  her  ftation,  and  the  floods  of  wrath  buril  forth  in  irrefi  lia- 
ble torrents,  and  laid  the  whole  land  in  utter  wafte.  In  the 
eighteenth  verfe  the  affli<51:ed  prophet  utters  his  doleful  feelings 
in  reference  to  this  unhappy  cafe.  "  When  I  would  com- 
**fort    myfelf  againft    forrow,  my  heart  is  faint  in  me." 

A2 


■^hen  I  would   awaken  a  glimmering  expeflatioa  of  the  iii* 
terpofition  of  heaven  in  our  favour,  my  foul  finks  wiLhin  mcj 
lefufes  comfort,  and  nothing  arifes  but  gloomy  and  defpairing 
ideas.     Let  my  head  be  waters  and  mine  eyes   a  fountain 
of  tears,  that  1  may  weep  day  and  night  for  the   fpoiling  of 
the  daughter  of  my  people.     Behold  I  hear   from   far,   evem 
from  the  North  country  and  from  the  fides  of  the  earth,   la- 
mentation, weeping  and  bitter  mourning,  for  my  unhappy  and 
miferable  people,  bccaufe  of  the  oppreflion  of  thofe  who  dwell 
in  the  north  country  and  fides  of  the  earth.     The  horror  of 
the  cafe  extradls  from  the  foul  of  the  prophet,  broken  accents 
of  fupplication  for  their  fafety  and  deliverance.     *«  Is  not  tlie 
^'  Lord  inZion  ?  is  not  her  king  in  her  :"     Hereby  the  pro- 
phet would  humbly  infmuate  that  the  honour  and  reputation 
of  their  Lord  and  king  would  be  deeply  afFeded,  if  his  people 
ftould  be  given  up  to  the  devouring  jaws  of  his  enemies.     As 
if  he  had  laid,  haft  thou  not  covenanted  to  be  Zion's  Lord  and 
Saviour,  to  know  her  in  adverfity,  and  to  be  a  prefent  help  in 
time  of  trouble  ?  Wilt  thou  now  forget  thy  charafter  and  be 
"unmindful  of  her  in  her  greateft  extremity  ?  Canft  thou  now 
iufFcr  thy  name  to  be  traduced  among  the  nations  ? — Canl 
thou  tarnifli  thy  leputation,  and  give  the  heathen  an  oppor- 
tunity to  blafpheme  ?  To  which  the  Sovereign   king  in  hafty 
indignation  replies,  there  is  no  hope  for  them,  the  laft  drop  of 
mercy   is  exhaufted.     "  Why  have  they  provoked  me  to  anger 
"  with   their  graven  images,   and    v.'ith    ftrange   vanities ;" 
Then  the  doleful  lamentation  burfts  from  the  prophet,   in  the 
defpairing  language  of  our  text  ;  *'  The   harveft  is   part,  the 
*'  fummcr  is  ended,  and  we  are   not  faved."     Hitherto  he 
feenied  to  haVe  entertained  fonie.  glimmering    hope,  but  novr 
finding  the  decree  is  pafl;,he  is  overwhelmed  in  all  the  anguifli 
of  gloomy  defpair.     Heaven  frowns,   God  is  departed,  and  no- 
thing but  the  blacknefs  of  darknefs  impends  over  their   guilty 
heads.     The  Babylonians  are  upon  us  and  v;e   muft   endure 
rheir  rage  and  fuffisr  all  their  fary.    Their  cavalry  have  en- 


L  20I   j 

tercd  our  territory.  "  The  fnorting  of  his  horfes  was  heard 
**  from  Dan  ;  the  whole  earth  trembled  at  the  found  of  the 
"  naighing  of  his  ftrong  ones  ;  for  they  are  come,  and  have 
"devoured  the  land,  and  all  that  is  in  it ;  the  city  and  thofe 
**  that  dwell  therein  ?"  Had  v/c  attended  in  time  to  the 
meafures  proper,  made  fuitable  preparation  for  defence,  thcfs. 
evils  might  have  been  averted  ;  but  now  our  caCb  is  irreme- 
diable, our  deftruftion  inevitable. 

Thus  wshave  a  vievz  of  the  words  iu  their  primary  refer- 
ence, which  was  to  a  temporal  and  civil  falvation.  But  by 
an  eafy  accommodation  of  this  text,  it  exprelfes  with  great  force 
the  unhappy  and  miferable  ftate  of  a  foul  which  has  outfat  if?. 
day  of  grace.  The  lofs  of  fpiritual  as  well  as  temporal  fal- 
vation in  refpedl  to  this  wretched  people  was  probably  com- 
prehended in  this  defpairing  lamentation.  Their  feafons  and 
opportunities  for  fecuving  eternal  falvation  in  a  great  meafure 
expired  with  the  deftrudion  of  their  coantry  and  the  lofs  of 
their  national  privileges,  both  civil  and  ecclefiaftlcal.  God  ■ 
had  hewed  thern  by  his  prophets  and  flain  them  by  the  words 
ef  his  mouth,  yet  they  obftinately  perfevered  in  impenitency 
and  wickednefs.  They  were  now  removed  beyond  the  found 
of  a  prophet's  voice,  where  there  was  no  temple  in  which  they 
could  worihip  or  prieft  to  offer  facrince.  None  to  folicit  their 
repentance  or  effay  their  reformation.  Now  the  v/ant  of  fpiri-' 
tual  falvation,  and  the  lofs  of  the  means  of  obtaining  it,  are  vaft- 
ly  greater  and  more  confiderable,  than  the  fame  in  a  temporal 
fenfe  ;  hence  we  may  juftly  fuppofe  the  prophet  intended  both 
in  this  awful  and  heart  breaking  lamentation.  For  vrhat  is 
the  lofs  of  the  former  in  comparifon  of  the  latter?  What  is 
the  deftrudion  of  a  town,  the  facking  of  a  city,  or  the  ruin  of 
a  nation,  to  the  wrath  and  vengeance  of  an  infinite  God,  which 
will  be  inflided  upon  loft  fouls  forever  and  ever.  The  inten- 
tion of  the  words,  tho'  originally  applied  to  a  community,  yet 
with  great  propriety  they  are  applicable  to  perfons  living  un- 


C   i02   3 

der  the  gofpel,  enjoying  ihe  means  of  grace,  and  continoally 
negle(fling  and  mifimproving  the  fame.  This  is  matter  for 
the  deepeft  lamentation,  mourning  and  woe.  To  think  of 
perfons  having  been  long  favoured  with  a  feafon  of  grace,  and 
opportunities  for  fecuring  the  faivaiion  of  their  fouls,  and  all 
have  been  negleded,  the  cafe  is  truely  deplorable  ;  ^ath 
approaching,  time  expiring,  and  the  grcateft  bufinefs  of  life 
ftlll  unperformed.  We  are  not  to  pronounce  any  man's  day 
of  grace  part,  while  they  continue  in  this  world,  yet  there  is 
reafon  to  fear,  it  may  be  the  melancholy  fitualion  of  many. 
JEvery  man  muft  look  into  his  own  heart  and  judge  for  him- 
felf. — Here  we  may  enquire, 

Firft,  into  thofe  circumftances  and  fymptoms  which  render 
it  probable,  that  thofe  on  whom  they  are  found,  their  day  of 
grace  is  paft. 

Secondly,  evince  that  this  is  a  ftate  both  lamentable  and 
dangerous. 

Before  I  proceed  further  in  this  fubjecf}-,  I  would  beg  leave 
to  make  two  preliminary  remarks.  Firft,  we  would  not  pre- 
tend to  undertake  to  deline  the  limits  and  bounds  of  the  day  of 
grace  in  reference  to  any  people,  or  any  particular  perfons_^ 
This  is  beyond  human  adjuftment,  and  is  alone  proper  to  om- 
nifcience.  We  have  no  ilandard  of  the  divine  diipenfation^^ 
in  inltances  of  this  nature. 

Secondly,  we  premife,  that  there  may  be  a  great  difference 
in  refpedt  to  the  termination  of  fuch  a  day.  It  niay  he  over 
with  a  coUedive  body  of  people,  when  it  may  not  be  pafi;  with 
every  individual  appertaining  to  fuch  a  body  ;  and  it  m.ay  be 
over  witli  particular  perfons  in  a  place,  when  it  is  not  pait 
with  that  people  in  general.     We  proceed  now, 


[    203    ] 

Flrft,  to  enquire  mto  the  cucumftancesandfymptoms  which 
render  it  probable,  that  the  day  of  grace  is  paft  with  thofe  en 
■whom  they  are  found. 

Firft,  ifperfonshave   lived  for  a  long  fcries  of  years  under 
a  faithful  and  powerful  miniftry,  and  yet  have  not  made  rny 
fpiritual  improvement,  or  received  any  fpirkaal  benefit  ih.re- 
from.     This  cafe,  however  common,  certainly  wears  a  black 
and  gloomy  afpe^,  and  muft  be  apprehended  at  leaftto  afford 
fome  ground  to  fear  refpedlng  the  fad  conclunon.     Thefe  per- 
fons  have  long  enjoyed  a  fiithful  miniftry;  their  condition 
xvith  all  the  confequences  of  it,  has  often  and  plamly  been  fta- 
ted  before  them  in  their  intrinfic  dread  and   honor,  and  they 
have  been  warned  to  efcane  for  their  lives,  and  to  flee  to  the 
hope  fet  before  them.     This  hope  and  the  method  of  deliver 
ance  thro'  the  mediation  and  facrifice  of  Cl^rift,  the  fon  of  God 
and  the  Saviour  of  the  world,  has  been  clearly,  accordmg  to 
the  fcriptures,  repref.nted  unto  them.     They  have  been  en- 
treated with  all  the  variety   and  powers  of  language,  to  em- 
brace  the  offers  of  mercy  by  faith,  to  relinquiih  their  iniquities 
by  repentance,  to   give   up    their  hearts  in  love  to   God   and 
en.a.e  in  the  duties  of  religion  fmcerely.     And  notwithdand, 
in2    ill  the   pai  ns  which    God  has  taken  with  them  ior  a 
multitude   of  years,  they  have  ftill  remained    inconfiderate, 
f.c'ir^  and  uuimpreffed.     What  could  God  have   done  more 
for    fuch,     than   that   he  hath   d®ne  ?     We   have    an   awful 
niuftradon    of    the  judgment    which    awaits     thofe    perlons 
in    the  epiaie    to     the   Hebrews.       -  For    the    earth  which 
«  drinketh  in  the  rain  which  cometh  oft  upon  it,  and  bringeth 
*'  forth  herbs,  meet  for  them  by  whom  it  is  dreffed,  receiveth 
''bleffmg   from  God;  but,   that   which   beareih  thorns  and 
<'  briarsls  rejeacd,  and  is  nigh  unto  curfmg,  whofe  end  is  to 
'^  be  burned."     We  here  behold  the  excellency  of  the  word  of 
th-  -ofpel.     It  is  compared  to  rain  which  refrefhes  the  earth 
and'renders  it  fruitful.     We  kc  alfo  the  different  effefls  of  it 


[   204  ] 

en  difFc-rent  perfons ;  it  is  to  fome  a  favour  cf  life  tmto  life., 
while  to  others,  it  is  a  favour  of  death  unto  death.  Some, 
after  all  the  fhowers  of  the  gofpel,  remain  barren  and  unfruit- 
ful ;  they  are  nigh  unto  curfing  whofe  end  is  to  be  utterly  coH' 
fumed.  '*  He  that  being  often  reproved  hardenelh  his  neck>. 
*'  il'.all  fuddenly  be  deftroyed  and  that  without  remedy." 

Secondly,  when  perfons  have  palTed  thro'  fpecial  feafons  of 
the  out  pouring  of  the  Spirit  of  God  ;  when  many  have  been 
awakened  and  converted,  and  fouls  have  flocked  to  Jefus  as 
doves  to  their  windows,  and  they  have  continued  ftill  fecure- 
and  unconcerned.  Surely  their  cafe  mull  have  an  unhappy 
appearance.  Thefe  are  the  moft  likely  feafons  of  getting, 
faving  good,  and  of  engaging  efFedlually  in  the  fervice  of  God. 
Perfons  who  have  fat  thro'  vaiiousfuch  times,  and  ftill  going 
on  thoughtlefsly  in  worldly  purfuits  or  carnal  pleafures,  have 
great  caufe  to  be  afraid  and  to  tremble  by  reafon  of  the  danger 
of  their  condition. 

Thirdly,  when  perfons  have  been  the  fubje(?ls  of  powerful 
convidlions,  and  have  had  the  workings  and  ftrivings  of  God'g 
fpirit,and  after  all  have  returned  to  their  former  deadnefsand 
fecurity  in  fm.  This  certainly  is  a  cafe  as  dreadful  anxi  threat- 
ning  as  any  yet  mentioned,  and  perhaps  more  fo.  This 
is  ftated  in  a  tremendous  light  by  our  Lord.  "  When  the 
"  unclean  fpirit  is  gone  out  of  a  man,  he  walketh  thro' 
*''  dry  places  feeking  reft  and  he  f^ndeth  none.  Then  he  faith^ 
"  I  will  return  into  my  houfe  from  v  hence  I  came  out,  and 
*'  when  he  is  come  he  findeth  it  empty,  fwept  and  garniHicd  j 
*«  then  goeth  he  and  taketh  with  himfelf  feven  other  fpirits 
*'  more  wicked  than  himfelf,  and  they  enter  in  and  dwell 
*'  there  ;  and  the  laft  end  of  that  man  is  worfe  than  the  firft.' 
Hearken  to  the  threatning  of  Jeliovah  in  fuch  an  inftancc* 
'♦  Becaufe  I  have  purged  thee,  and  ihou  waft  not  purged,  thou 
•'  ftialt  not  be  purged  from  thy  filthinefs  any  more,  till  I  have 
"  caufod  my  fury  to  reft  upon  thee." 


E  -5  3 

Fourthly,  if  jierfons  have  formed  a  falfe  judgment  of  tlieir 
ftate,  and  have  taken  up  a  hope  that  they  are  reUgious,  upoa 
hifufficient  or  delulive  grounds  ;  and  have  longj  buoyed  them- 
felves  up  with  the  vain  confidence  of  their  piety,  while  their 
habitual  irregularities  of  life  too  ftrongly  indicate  the  contrary. 
They  proceed  on  in  their  unfounded  hopes,  partake  of  the 
moil  foleran  and  fealing  ordinances,  and  they  become  more 
blind,  confident,  and  void  of  all  fufpicion,  until  the  fatal  hour 
of  death  difTolves  the  charm.  This  was  the  cafe  of  the  phari- 
fees  of  old,  and  continues  to  be  the  condition  of  many  hypo- 
crites down  to  the  prefent  day.  *'  Thefe  are  they  who  are 
"  pure  in  their  own  eyes,  and  yet  are  not  waftied  from  their 
'*  filthinefs.  They  proclaim  their  own  goodnefs,  and  are 
*'  apt  to  thank  God,  they  are  not  ai  other  men  are."  Thefa 
are  among  the  number  of  thofe  to  whom  God  gave  a  fpace 
for  repentance  and  they  repented  not.  Behold  the  flowing 
tears  of  a  weeping  Saviour  over  a  people  who  had  outlived 
their  day  of  grace  ;  and  hear  the  heart  rending  mean  burfting 
from  his  cornpaffionate  lips.  "  O  that  thou  hadft  known,  even 
"  diou  at  leall  in  this  thy  day,  the  tilings  that  belong  to  thy 
♦*  peace,  but  now  they  are  hid  from  thine  eyes.  The  harveft  is 
^*  over  and  the  fummer  is  part:,  and  they  are  not  faved." 

*'  Fifthly,  when  a  gofpel  miniftry  and  gofpel  ordinances  are 
removed  from  a  people,  this  wears  a  dreadful  and  dano-erous 
afped.  The  means  of  grace  and  falvatioa  are  taken  away, 
the  drivings  of  God's  fpirit  have  ceaied,  and  fuch  a  peonle 
are  pr>;pared  for  judgments.  God  is  about  to  innicl  upon  fuch 
the  punilhment  of  irreclaimable  Ephraim,  and  fay,  «  All  their 
"  wickednefs  is  in  Gilgal,  for  there  I  hated  them  ;  for  the  wick- 
«»  edaefs  of  their  doings,  I  will  drive  them  out  of  mine  houfe, 
'*  I  will  love  them  no  more.  Give  them,  O  Lord,  what  wilt 
**  thou  give  ? — give  them  amifcarrying  womb  and  dry  breafts." 
Or  the  fatal  ftupidity  of  impenitent  Ifrael.  "  Make  the  heart 
"  of  this  people  fat,  and  make  tiieir  ears  heavy,  and  (hut  their 


[    206   ] 

«  eyes,  left  they  fee  with  their  eyes  and  hear  with  their  earsj 
'*  and  underhand  with  their  heart,  and  convert  and  be  healed." 

Now  coUeft  all  thefe  fymptoms  or  appearances  into  one 
view,  for  they  ought  not  to  be  feparately  fixed  upon  any  cha- 
radler,  but  when  the  a/reml;l;ige  is  applicable  to  any  people  or 
perfon,  the  danger  is  great  left  they  ftiould  periih  forever.  If 
they  have  been  favoured  with  a  faithful  minillry  ;  various  fea- 
fons  of  the  out  pouring  of  the  divine  fpirit ;  have  been  the  fub- 
jecls  of  ftrong  convidions  and  powerful  awakenings  ;  have 
become  reformed,  and  have  formed  mighty  rei«lutions  ;  and 
imbibed  a  hope  upon  infufficient  grounds,  and  this  falfe  and 
delufive  confidence  grows  ftronger  and  ftronger  ;  what  can  be 
faid  of  fuch  perfons  but  that  their  day  of  grace  is  paft,  and 
that  they  are  o^iven  over  to  ftrong  delufion,  to  believe  lies,  that 
they  may  be  damned.     A  few  words  upon  the 

Second  head  will  abundantly  fuffice,  that  this  is  a  ftate  bolh 
lamentable  and  dangerous. — The  deplorablenefs  of  this  cafe 
will  appear  from  the  nature  and  precioufnefs  of  the  foul ;  the 
irrepaiablenefs  of  the  lofs  of  it ;  and  the  dreadful  aggravations 
attending  the  fame.  The  foul  :s  above  all  created  things 
precious.  Did  not  the  Son  of  God  lay  down  his  life  for  its 
falvation  ?  The  lofs  therefore  muft  above  all  conception  be 
tremendous.  The  perfon  who  can  meafure  eternity,  and  grafp 
the  fiames  of  hell  in  his  hand,  let  him  make  the  calculation  of 
the  damage.  The  declaration  of  our  Lord  upon  this  fubjedt 
has  been  fo  many  thoufand  times  reiterated,  that  daily  repeti- 
tion has  blunted  its  edge,  and  turned  it  into  all  the  weaknefs  of 
dullnefs.  Yet  once  more  it  alks  your  attention  and  ferious 
confideration.  It  never  made  a  more  folsmn  appeal  to  your 
hearts,  judgments  and  consciences.  *'  What  is  a  man  profi. 
♦' ted,  if  he  fhould  gain  the  whole  woild,'*  in  all  the  trinity 
of  its  powers,  its  honors,  profits  and  pleafures,  "  And 
"  Icfe  liii;  foul,  or  what  can  be  given  in  exchange  for  the  foul  ? " 


[    207    ] 

« 

The  bargain  has  weaknefs  iiifcribed  on  the  bill  of  exchange, 
and  its  i)rotefl:  exhaufts  eternity  to  make  reparation.  The 
enemy  of  fouls  could  not  wifli  for  a  more  bitter  lamentation 
than  that  which  our  Lord  poured  forth  over  the  city  of  Jeru- 
falem,  who  had  outfat  their  feafon  of  grace,  and  amulcd  away 
their  fpacecf  repentance.  "  O  Jerufalem,  Jerufalem,  thou  that 
«*  killeft  the  prophets  and  ftoneft  them  which  are  fent  unto  thee» 
"  how  often  would  I  have  gathered  thy  children  together,  even 
"  as  a  hen  gathereth  together  her  chickens  under  her  wings, 
*'  and  ye  would  not ;  behold  your  houfe  is  left  unto  you  de- 
"  folate."  Defpair  is  your  allotment,  and  deftrudion  your 
eternal  portion-  Angels  and  good  men,  and  all  in  heaven 
and  earth  mufl:  bewail  in  all  the  anguifh  of  woe  your  irrevoca- 
ble fate.  You  are  loft,  you  are  damned  forever.  Your  ery 
muft  be  couched  in  all  the  language  of  defperation,  "  The 
*'  harvefl  is  over,  thefummer  is  paft,  and  we  are  not  faved.'* 

Nothing  but  the  plunge  of  eternal  damnation  is  before  you. 

Gloomy  the  apprehenfion,  aiid   inexpreflibly  more   dreadful 
the  tv/inging  experience. 

A  word  of  exanririaticn  and  exhortation  muft  finifti  this 
fearful  difcourfe. 

Fir  ft,  if  we  are  not  harder  than  the  nether  mlll-ftone,  let  us 
paufe,  confider,  refle(ft,  and  examine.  Is  there  any  hope  for 
us  ?  Is  our  deftiny  fealed  ?  The  old  adage  is,  while  there  is  life, 
there  is  hope  ?  Is  it  poflible  to  change  the  divine  decree,  and  a- 
vert  almighty  vengeance  ?  If  you  will  attend  in  this  day  of  life 
and  repent  and  turn,  the  arm  of  the  Moft  High  is  infinlcely  ex- 
tended in  mercy,  and  who  dare  fay,  but  you  may  yet  obtaia 
falvation  ?  None  will  be  fo  hardy  as  to  point  out  the  individual 
whofe  day  of  grace  is  paft.  Wherefore,  as  the  means  of  falva- 
tion are  continued  to  you,  God  is  forbearing  and  exercifmg 
patience  towards  you,  who  knows  but  be  is  wailing  to  be  gra« 


eious  i  Hence  examine  yourfelves,  look  Into  your  own  hearts, 
and  fee  whether  ye  may  not  yet  turn  unto  the   Lord.     Take 
to  you  words  and  fay,  "  We  have  long   finned  againft   thee, 
««  deafened  our  ears  to  the  calls  of  thy  gofpel,  but  now  after  f» 
"  long  a  time,  we  will  attend  to  our  fouls,  hear  and  return.". 
This  addrefs  (hall  conclude  in  a  brief  advice  to  aged  and  mid- 
dle aged  finners.     With   regard    to  the  old,  among  which  I 
hold  a  foremoft  rank.     Our  fun  fpreads  its  feeble  beams,  and 
is  jufl.  plunging  beneath  the  horizon.     And    we    know   it  is 
faid,  "  The  fmner  dying  an  hundred  years  old  iTiallbe  accur- 
*'  fed."     Here  it  will  be    afked,    whether  a   finner   who   has 
outlived  the  power  of  fmning  can  be  faved  ?    Surely  he   can 
upon  the  terms  of  the  gofpel.     If  he  hath  lived   ninety  and 
nine  years  in  fm,  even  yet  the  door  of  mercy  is  open,  if  he  will 
repent  and  embrace  that  Saviour,  who  hath  declared,  "  All 
"  manner  of  fm  and  blafphemy   he   will   forgive."     Here   is 
encouragement  and  ground  of  rejoicing  for  old  fmners.     Let 
us  not  even  yet  defpair  ;  but  in  the  clcfmg  period  of  life,   let 
us  glorify  God  by  fliewing  forth  the  mighty  power  of  his  grace 
in  our  converfion,  repentance,  faith  and  falvation.     The  oldefi; 
fmner  who  repents  fhall  be  faved.    Bleffed  declaration  !  v/here- 
fore,  let  the  fmner  bending  to  the  earth    under  a   weight   of 
years,  turn  unto  the  Lord,  and  receive  the  rich  and  free  blef, 
Jlngs  of  eternity.     You  will  fmg  the  higheft  notes  of  grace  in 
■the  celeftial  regions.     Some  were  called  it  the  eleventh  hour. 

And  with  regard  to  f  nners  of  middle  age  there  is  hope  for 
you.  There  is  grace  enough  in  our  Father's  houfe  and  to 
fppvte.  Jefus  came  to  call  finners  to  repentance.  Are  you 
fmners  ?  ihe  merciful  call  is  diretftcd  to  you.  "  Return  thou 
*'  backfliding  Ifr.iel,  faith  the  Lord,  and  I  will  not  caufe  mine 
*'  anger  to  fall  upon  you."  "  If  llic  wicked  will  turn  from 
*<  all  his  fms  that  he  hath  committed,  hf;  lliall  furely  live,  he 
*'  fnallnot  die.     I  have  uopleafurein  the  death  of  him  that 


C  209  ] 

«*<iieth,  faith  the  Lord  God,  wherefore  turn  and  live.  Rent 
**yx)ur  hearts,  and  not  your  garments,  and  turn  unto  the  Lord 
«•  your  God,  for  he  is  gracious  and  merciful.  How  to  anger 
"and  of  great  kindnefs.  Thus,  faith  the  Lord  of  hofts,  turn 
**  ye  unto  me,  and  I  will  turn  unto  you."  There  were  in 
Niniveh  aged,  middle  aged  and  young  finners-  "  They  turned 
"*  from  their  evil  way,  and  God  repented  of  the  evil  that  he 
«*  faid  he  would  do  unto  them,  and  he  did  it  not."  Let  the 
prayer  of  all,  of  every  age  and  of  every  rank,  be,  "  Turn  us, 
«♦  Q  God,  aiad  cawfc  thy  face  to  fliine,  and  we  fhall  be  favcd." 


SERMON    XIX. 


God  the  Author  of  all  Afflidions  and  Troubles 


Job,  V.  6,  7.  Although  affliClion  comet h  not  forth  of  tie  duj} 
neither  doth  trouble  fprlng  cut  cf  the  ground ;  yet  man  is  horn 
unto  trouble,  as  thefparks  fy  upivard. 

THE  being  and  pcrfeiftions  of  God  lie  at  the  foundation 
of  all  piety  and  religion.     A  due  knowledge  and  fenfe    hereof 
is  the  firfl:  and  men;  immediate    ground  of  all  true  c>:ercifes 
and  holy  afleiflions.     The  glorious  attributes   of  Jel:ovah    are 
the  primary  objedls,  to  which  religion  in  all   its  branches  has 
refpeft.     Not  only  To,  but  the  very  eflence  of   it   confifts,   in 
fentinients,  fenfations  and  feelings  of  heart  fuitable  and   an- 
fwerable  to  the  beauty,  glory  and  excellency  of  thefe  perfec- 
tions, and  which,  when  properly  apprehended   and    realized, 
are  adapted  to  produce,  and  will  certainly  produce  in   all  ra- 
tional creatures,  whole  temper  and   tafte  is  as  it  ought  to  be. 
In  this  correfpondence  therefore  of  the  frarre,  temper  and  ex- 
ercifej  of  the  foul  to  the  real  charaifler  or  nsme  c(  Gcd,  con- 
fiits  much  of  true  religion.     Hence  fome  jafl  and  true  knowl- 


[    2X1    J 

edge  of  the  great  Supreme  muft  be  the  origin  of  every  fplrita- 
al  feeling   and    of  all    godly   pradice.      Of    C0T)fequen:e,  it 
our  notions  and  conceptions  of  his  nature,  truths  and    perfec- 
tions are  erroneous  and  falfe,  and   not   agreeable  to  the   ac- 
counts he  has  given  of  himfcif  in  his    word,  whatever  degree 
of  aifedions,  and  feemingly  good  exercifes  of  heart,  thefe  no- 
tions and  apprehenAcns  may  produce  in  us,  there  can  be  no- 
thing  in  thcni  of  true  religion,     Eecanfe  the  objects  by  which 
thefe  aifedions  are  excited,  are  delufive  and  falfe  ;  tl^y  have 
no  exiiience,  but  in  our  own  bhnd  and  deceived  minds,  hence 
thefe  exercifes  and  affeftlons  have   no  correfpondence  ^io  the 
real  nature  and  perfections  of  God,   in  which  ccnhfts  the  very 
efTenceofall  fmcere  piety  and  chriftian  godllnefs.     For  the 
fakeof  illuftration,  letus  fuppofe  a  perfon  to   have  conceived 
a  notion  of  God  as  a    being  of  a    blind  and  undiftinguifning 
propenfity  to  con:ipairion,  mercy  and  indulgence  ;  of  fuch  ab- 
folute  facility  of  temper,  as  not  to  adhere  to  the  rules  of  juftice, 
or  to  regard  the  moral    condun  of  his  creatures  ;  now   for  a 
perfon  from  thefe  apprehenfions   of  G6d,  to  be  pleafed   with 
him,  love  him,  and  feel  tranfports  of  aftedion,   there   can  be 
no   religion  in  fuch  exercifes  as  thefe,  for  all  h  mere  fancy  and 
deluuon.     There  is  no  fuch  God,   and   the  bein?  he  refpcd^ 
and  admires  is  a  mere  Idol  of  his    imagination.     On   tlie  other 
hand,  let  us  fuppofe  a  perfon  to  have  conceived    an  idea   of 
God,  as  a  rigorous,  cruel  and  vindictive  being,  and   difpofed 
to  punifh  his  creatures,  merely  for  the  fake  of  puniiliment,  now 
for  thio  perfon  to  be  filled  with  fear  and  dread  of  this  fuppofed 
deity,  and  is  very  cautious   in  all  his  condutfl,  left  he  flrould 
excite  his  refentment,  there  can  be  no  rel'gon  in  this  fear,  for 
the  rcafjns  already  aliigned. 

From  th.efe  cbfcrvatlons,  it  cannot  but  appear,  how  necef- 
fary  a  revelation  irom  God  is,  to  teach  us  his  true  charader, 
and  to  give  us  ajuil  knowledge  of  his  nature  and  perfedions 
in  order  to  the  being  and  pradice  of  religion.     And  how  care- 


r  212  ] 

fuUr  fliould  we  attend  to  ths  accounts  given  Us  in  this  reve- 
lation refpefting  himfelf. 

Some  proper  knowledge  of  God  is  neceflary  to  form  us  t©' 
thoie  frames,  exercifes  and  fcntiments,  which  we  ought  to  feel 
with  regard  to  all  his  providential  difpenfations,  efpecially 
fuch  as  give  us  a  great  deal  of  pain  and  afflidlion,  and  appear 
to  be  intended  for  this  very  purpofe.  Many  fuch  difpenfations 
we  are  the  fubjefts  of  in  the  courfe  of  our  lives  ;  many  that 
are  excedingly  painful  and  greivous.  Our  text  affures  us  that 
none  of  the  evils  which  befal  us  come  by  chance,  or  are  for- 
tuitous events.  However  God  may  employ  fecondary  cau- 
tesinthe  affiidion  of  mankind,  yet  it  is  his  hand  behind  the 
fcene  that  directs  the  whole.  "  Affiidion  cometh  not  forth  of 
*«  the  dull,  neither  doth  trouble  fpring  out  of  the  ground  ;  yet 
*<  man  is  born  to  trouble  as  the  fparks  fly  upwards."  Neither 
foil  nor  climate  produce  afilidions  Vvithout  the  agency  of  God. 
Nay,  fo  infignificant  an  incident  as  a  fparrow  falling  to  the 
ground,  cannot  take  place  without  the  notice  of  our  heavenly 
father.  When  it  is  here  denied  that  affliflions  and  troubles 
are  not  mere  accidental  events,  nor  the  effeds  of  natural  and 
common  caufes,  there  muH,  be  fome  efficient  in  thefe  matters  of 
great  importance,  and  this  can  be  none  other  but  God.  The 
denial  of  the  attribution  of  this  effetfl  to  any  natural  agency, 
certainly  implies  in  the  clcareft  manner,  that  God  is  the  author 
©fall  afilidion,  calamity  and  trouble,  which  befal  the  children 
ofmcn. 

The  implicated  affertion  in  thefe  words  fhall  employ  our 
attention  at  prefent,  to  wit,  that  when  mankind  are  aftlifted, 
pained  and  grieved,  that  it  is  the  hand  of  God  which  doth 
tliefe  things.  Or  in  other  words,  when  mankind  is  in  trou- 
ble, God  is  the  author  of  all  their  afflidions. 

To  this  head  of  aSlidions  are  to  be  reduced  all  the  natural 


[  2J3  ] 

e-rlls  which  men  feel,  or  are  the  fubjeas  of.     All  thofe  natural 
things  univerfally,  which  give  us  pain  and  diftrefs,  deftroy  our 
comfort,  eafe  and  happinefs,  and  involve  us  in  mifery,  anguifh 
and  wretchednefs  in  all  their  infinite  and  indefcribable  forms. 
In  this  are  included  not  only  the  more  common  and  ordinary, 
but  the  more  fignal  and  extraordinary  events  which  produce 
thefe  effeds  in  their  higher   and    more  painful  degrees.     The 
enumeration  of  thefc,  even  under  general  heads,  exceeds  the 
powers  of  calculation.     Such  as  wars,  famines,  peftilences, 
conflagrations,  inundations,  bereavements,  difeafes,  death,  &c. 
In  one  fentcnce,  all  the  plagues  and   natural  evils  of  this  life 
and  of  the  world  to  come.     He  who  can  count  the  drops  of  the 
ccean,  or  the  fands  on  the  ebbing  fliore,  let  him  undertake  the 
enumeration.     When  we  fpeak    of  the  divine  agency   in  the 
evils  among  rational  beings  throughout  the   univerfe,  or  the 
evils  comprehended  in  time  and  eternity,  all  know  that  evils 
are  of  two  kinds,  natural  and  moral,  and  we  muft  always  care- 
fully diftinguifh  between  them.     Natural  evil   is  that  which 
l;onfifts  in  pain  and  fufFering  in  all  Its  infinite   variety  and  ex- 
tent ;  moral  evil  is  that  which  is  contrary  to  duty,  a  want  of 
conformity  to  the  divine  law,  or  a  violation   of  moral   obliga- 
tion.    God  is  not  the  author  of  moral  evil,  neither  indeed 
can  be.     This  is  abfolutely  out  of  the  power  of  his  nature  as 
it  implicates  impotency,  weaknefs  and  inconfiflency,  which  are 
ever  far  from  God.     He  is  infinitely  abhorrent  to  every  thing 
of  this  kind.     He  is  not  tempted  with  evil,    neither   doth  he 
tempt  any  man.     All  pofitive  agency  or  direci  and   immedi- 
ate influence  in  the  produfiion  of  fm  would  be  a  renunciation 
of  his  exiHence,   a  denial   of   himfelf,  and,  O  blafphemous 
expreffion,  that  he  had  commenced  fmner  !   Few  of  the  authors 
of  metaphyfical  divinity,   from  Dr.  Twifs  down  to  the  pre- 
fent  day,  but  what  I  have  read  ;  I  know  they  can  twift  words 
to  fpeak  things  which  they  mean  not,  and    which  they   would 
not  wifli  any  to  underiland  in  their  ufual  acceptation.  Divines 
and  moralifts,   hke  otlier  philofophers,  become  fomctiraes  in- 


t    2H   3 

texicated  with  fpeculatlons,  they  iflue  afTertions  and  then  fpend 
pafis  of  explanation,  and  finally,  after  much  labour,  ftudy  and 
to)il,  as  they  can  be  underftood,  they  return  again  within  the 
lines  of  fobriety  and  cemmon  feftle. 

God  has  permitted  fm  for  wife  and  moft  important  purpo- 
pofes  to  enter  into  this  world,  and  he  overrules  it  for  the  glory 
of  his  name  and  the  benefit  of  the  general  fyftem.  It  is  enough 
for  us  to  believe,  "  That  the  wrath  of  man  fliall  praife  him 
"  and  that  the  remainder  cf  wrath  he  will  reftrain." 

Though  we  in  the  mofl.  perfect  manner  acquit  God  cf  be- 
ing the  autlior  of  fm  or  moral  evil,  yet  reafon  and  fcripture 
every  where  declare  him  to  be  the  caufe  or  author  of  natural 
e-vil,  of  all  pain,  punifhment  and  fufFering  from  the  loweft  to 
the  higheft  degree,  both  in  this  world  and  in  the  world  of  lislU 
He  is  the  author  hereof  in  divers  refpetfts. 

rirft,  as  he  is  the  founder  of  that  eftablifliment  by  which 
natural  evil  becomes  infeparably  connefled  to,  or  with  moral. 
The  former  is  the  unchangeable  effed  of  the  latter.  This  con- 
nexion is  as  indifToluble  as  caufe  and  effedl.  Where  one 
takes  place,  the  other  certainly  follows.  God  has  folemnly 
demonHrated  that  this  conne(5tion  is  inviolable  and  indiffolva- 
ble  in  any  other  way  but  by  the  gofpel.  He  has  difplayed 
this  trutir  .with  awful  and  incontrollable  evidence  in  the  death 
and  fufFerings  of  his  only  begotten  fon,  when  he  Hood  in  the 
law,  room  and  place  of  guilty  hnners. 

Secondly,  he  is  the  author  of  afflitn^ion  or  natural  evil,  as  he 
by  pofitive  influence  and  dlre<5^  agency,  in  confequence  of  the 
iniquities  of  men,  brings  on  thofe  events,  changes  and  revolu- 
tions, which  are  productive  of  the  greateft  pain,  mifery  and 
dillrefs  to  mankind.  Tlils  influence  is  employed  in  a  thoufand 
Imperceptible  modes,  fo  concurrent  wilh  the  vifible  courfe  of 


t  *>5  ] 

tWngs,  thu  his  hand  is  neither  obrerveJ  nor  confiJerfeJ. 
Hence  the  events  aie  afcribeJ  co  the  mire  operation  of  natu- 
ral caufes,  while  God  is  the  author  of  all  thefe  diftr  ^"  ' 
troubles.  Thefe  ought  always  to  be  attended  to  b- 
creatures,  as  a  juft  correction  of  their  fins,  defigned  by  h.  .ven 
for  their  amendment  and  their  good.  Sometimes  God  exerts 
his  agency  in  the  prodaclion  of  events  for  the  punifliment  of 
the  wickedaefs  of  men,  which  are  very  extraordinary  in  their 
appearance,  and  flafh  terror  on  the  mofl  blind  and  ftupid  foal ; 
he  fufpends  the  laws  of  the  natural  fyilem,  arrefts  the  fun  in 
his  courfe,  caafes  the  ftaffin  the  hand  to  becoms  a  ferpent, 
opens  feas  and  rivers  to  make  a  paiTage  of  dry  ground,  caufe3 
waters  to  flo.v  from  the  flinty  rock,  &c.  At  other  times  where 
the  laws  of  nature  are  untouched,  they  are  fo  overruled  as 
that  events  arife  which  arc  preternatural,  and  pour  down 
torrents  of  aiHiftion  on  man.  God  a.^i  herein  in  all  inftances, 
not  only  as  the  Lord  of  natuie,  but  as  the  moral  Governor  of 
tiie  univerfe.  And  he  has  invifibly  produced  and  applied 
tiic-fe  events  in  fiach  a  connection  with  wickednefs,  as  is  a  full 
demon(trarion  of  the  fcriptures  being  the  infpiration  of  God- 
A ny  perfon  well  informed  in  the  hiilory  of  the  bible,  cannot 
avoid  oblervitiOns  of  this  dreSdful  import. 

That  God  is  the  author  of  ail  natural  evi],  in  all  Its  com- 
mon and  tremendous  forms,  let  us  a  lictle  attend  to  the  eviden- 
ces of  this  awful  truth.  None  I  hope  can  mifanderfland  my 
meaning  on  this  fubjeif^,  when  all  natural  evil  is  afcribed  to 
God  as  tlie  author  thereof,  that  it  intends,  all  affildions,  pain-, 
iaiterings  and  calamities,  which  we  can  he  the  fubjeds  of,  in 
ourperfonal,  family,  national  capacities,  charaCteis  or  rela- 
tions. It  isthat  punilhment  which  .ftands  infallibly  conncified 
with  fia  by  the  divine  conftitution.  ll.id  not  mankind  finned, 
the-'  would  never  have  known  what  naLtiT/i  evil  meant.  But 
as  t':cy  are  finners  God  has  detcvminsd  to  entail  calamities 
■;po-.:i  ibis  guilty  and  unhappy    wnrld.      Wiicrcfore  all  j  uniih- 


[    216    ] 

ment  or  natural  evil  Is  to  be  confidered  as  proceeding  froia 
liis  hand  both  in  time  and  eternity.  That  God  is  the  author 
of  all  the  puniflinieut  in  the  eternal  world  is  plain.  He  formed 
that  direful  divifion  in  the  future  ftate,  called  hell.  He  inflifts 
all  the  awful  torments  which  devils  and  damned  fpirits  fuflFer 
there.  The  vials  of  his  wrath  are  continually  pouring  into 
their  guilty  fpirits  and  the  fmoke  cfhis  vengeance  afcends  for- 
ever and  ever.  This  is  the  reward  which  the  finally  impeni- 
tent and  the  workers  of  iniquity  receive  from  the  hand  of  their 
Maker.  The  burnings  of  Tophit,  that  tremendous  furnace, 
are  kindled  by  the  breath  of  Jehovah.  No  doubt  the  devils 
and  wicked  in  hell  are  great  tormentors  one  of  another.  God 
operates  by  inftruments  and  means  in  all  worlds.  All  this 
eternal  evil  is  ordained  as  the  punifliment  of  iniquity  and  the 
Feward  of  tranfgreffion. 

Now  if  God  be  the  author  of  the  grcateft  poffiblc  natural 
evil,  furely  with  the  utmofl:  propriety  the  lefs  maybe  attribu- 
ted to  him.  Hence  it  is  apparent  whatever  may  be  the  means 
or  fecondary  caufes  employed,  God  is  the  real  author  of  all 
their  pains,  affliflions  and  troubles  of  this  mortal  life.  "  Af- 
«'  fiidion  arifeth  not  ofthedufl  of  the  earth,  nor  doth  forrow 
*«  come  forth  of  the  ground.  There  is  not  evil  in  the  city  and 
"  the  Lord  hath  no  hand  in  it."  Jcb  -declares  that  natural 
evils  proceed  from  God.  "  Shall  we  receive  good  at  the  hand 
"  of  God,  and  {ball  we  not  receive  evil  :"  Therefore  why 
{hould  a  living  man  complain,  a  man  for  the  punifliment 
of  his  fins  ? 

The  fcriptrres  are  fall  of  authorities  in  confirmation  of  this 
matter.  All  the  troubles  and  calamities  of  both  faints  and 
finners,  are  always  afcribed  to  the  moral  Governor  of  the  uni- 
veife.  He  was  the  author  of  all  the  plagues  oi  Egypt  ;  def- 
troyed  the  firft  born  of  the  land,  and  diowncd  Pharoah  and  his 
•^:olt'3  in  the  red  fea.     lie  was  llie  author  of  all  the  calamities 


[217  J 

•f  the  children  oilfraelia  the  wildernefs ;  flew  them  by  thou- 
sands, and  caufed  all  thefe  emigrants  to  perifh  in  the  deferr, 
fave  Caleb  and  'JoJJnia.  He  often  afflifted  them  with  wars, 
peftilence  and  famine  ;  fcourged  them  by  the  nations  round 
about,  and  diftrefTed  them  by  the  Canaanltes  in  the  midft  of 
them.  He  carried  them  into  Babylon,  ruined  their  city  and 
country,  and  finally  difperfed  them  among  all  nations  as  they 
are  at  this  day.  God  was  the  author  of  the  deftrufllon  of 
Babylon^  Edoni,  Moab,  Iffc.  Yea,  he  has  piilled  down  nations, 
and  fet  up  kingdoms  from  the  beginning  even  to  the  prefent 
time.  Thus  all  afflidlon,  tiouble  and  diftrefs,  whether  it  ref- 
pefts  nations,  communities,  or  individuals,  comes  from  the 
hand  of  God.  Nay,  an  arrow  is  not  fliot  from  a  bow,  but  he 
direds  it  at  pleafure,  and  fends  it  to  the  joints  of  the  harneis. 
It  is  as  certain  that  God  is  the  author  of  all  punifhment  and 
afllidlion,  both  mediately  and  immediately,  as  that  he  is  the 
Supreme  Governor  of  the  univerfe. 

It  cannot  be  faid  that  Nehuchadnezar  deftroyed  Ifrael,  and 
Cyrust  Babylon^  any  further  than  that  they  were  inftruments  in 
the  hand  of  God,  and  fcourges  to  thefe  nations  for  their  iniqui- 
ties and  abominations-.  It  cannot  be  faid  that  Satan  was  the 
author  of  all  the  calamities  which  befel  Jobt  for  he  could  not 
do  the  leaft  thing,  however  malicious  he  is,  but  by  divine  per- 
miffion  and  dire<5tion.  It  is  remarkable  that  Job  never  once 
blamed  the  Saheans,  Chaldeans^  the  devil,  or  the  winds  and  the 
ftorms,  but  as  a  good  and  well  informed  man,  whounderftood 
divine  providence,  acknowledged  all  that  came  upon  him, 
was  from  God- 
It  will  be  objeded,  that  when  our  Lord  healed  a  woman, 
who  had  been  bound  eighteen  years,  he  charges  this  afflidion 
upon  the  devil  as  the  author  of  it.  «  Ought  not  this  woman, 
"  who  Satan  bound  thefe  eighteen  years  be  loofed  from  this 
«  bond  on  the  fabbath  day  ;'*     To  which  it  is  replied,  that 


fcrlptare  mm\  bs  interprerted  by  fcrlplurc,  and  evfr  unclfcrrtood 
ia  confiftency  with  itfelf.  The  J"*!?™/  crucified  our  ^'^^aviour, 
a  foldier  run  a  ipear  into  his  fide,  &c.  yet  it  was  God  that 
bruifed  him,  his  ^Arath  v-cunded  Ijim,  and  his  fword  was 
drawn  againlt  the  man  that,  was  his  fellow.  Although  the 
J'e'ws  performed  the  moll  wicked  dttd,  which  r.as  ever  per- 
petrated under  the  fun,  yet  it  was  the  jnflice  and  wrath  of 
God  which  was  due  to  the  iniquities  of  inan  laid  upon  him, 
that  was  the  fole  cavii'e  of  all  the  fcfFerings,  which  Chrift  un- 
derwent. He  endured  no  more  pain  zad  calaniity  than  God 
was  pleafed  to  lay  upon  him.  So  this  unhappy  ucman,  what- 
ever afHidion  fhe  may  have  endured,  fjitan  was  nothing  more 
than  the  mean  or  inftrument,  under  the  permiflion  and  direc- 
tion of  God,  of  all  her  troubles  and  calamities. 

Satan  and  fin,  in  the  facred  oracles  are  frequently  ufed  as 
fynonyrnous  terms.  £in  is  the  procuring  cauft  of  Gcds  com- 
ing forth  in  ail  the  infinite  variety  of  afflictions  which  fall  upon 
the  children  of  men,  upon  faints  and  fmneis.  Let  it  be  here  ob- 
ferved,  when  God  deals  out  painful  and  afiliclive  difpenfations, 
he  always,  to  the  whole  view  of  the  univerfe,  piocetds  upon  tht 
principles  of  juflice  and  equity  raid  never  punilhes  as  a.  £)cve- 
reign  ;  "  He  doth  not  affliift  willingly  or  gvicve  the  children  of 
*'  men."  This  will  be  conaciered  in  a  future  letfturc.  In  the  de- 
luge, in  the  deftruclion  of  ^a'^?;;/ and  Gc^w/zfli^,  there  was  np- 
thing  of  arbitrarinefs  or  caprice  in  his  condud.  Injufllcq  car.not 
dwell  with  the  Judge  of  all  the  earth.  Juftice  and  judgment  arc 
the  guardians  of  hii  throne,  and  he  never  devi};ics  ficm  ihe 
perfeftion  of  righteoufnefs. 

A  very  brief  imprcvcnricnt  ftall  finifh  the  futje-i?). 

Tirft,  we  arc  here  isught,  that  the  corfidersticn  of  affiictlve 
events,  of  whatever  kind  or  extent  the  fame  may  be.  as  origin- 
ating from  the  infinitely  Vife  agency   of  Geo,  mc   the  only 


C  7.19  J 

foundation  en  \^l-uch  they  can  make  any  proper  Impreaions 
upon  us,  or  wc  can  r^iceive  any  fupport  or  confolation  und«r 
them.  This  iittention  to  troubles  and  calamides,  and  a  due 
r-oaiideration  of  them  in  their  iource  and  in  all  their  bearings, 
cannot  fail  of  producing  ufeful  and  good  cffe<5ts,  But  ala«  ! 
the  beft  means  ot"  inipiovement  will  be  of  nc  avail  without  the 
influences  of  the  Holy  Ghoft  10  give  them  effeit, 

Secondly,  tlia  coniideration  of  ajuft,  holy  and  gracious  God 
fending  diftreifss  upon  us  and  prefiing  us  under  many  troublesj 
is  the  hie;hell:  poflible  encouragement  and  confolation  to  a  be- 
lieving heart-  Let  all  who  have  experienced  any  deep  afflic- 
tions, and  whofe  views  and  exerciies  under  them  have  been  in 
any  meafure  of  a  right  icind,  acknowledge  that  it  was  good 
for  them  to  have  been  aflli<fled.  A  quiet,  refigned  and  fub, 
miuive  feeling  in  tioubles,  blunt  much  of  their  force,  and  dif- 
arm  them  of  their  fling.  Under  thefe  apprehenfions  and  fen- 
fations  the  foul  v^iii  often  rejoice  in  tribulaciOBS.  No  circum- 
l\ance  to  a  pious  mind  in  aftliflions  renders  them  fo  grievous 
and  infupportable,*as  the  want  cf  a  realifing  fenfe  cf  the  parti- 
cular hand  of  God  in  them.  This  feeling  and  perception  will 
be  the  firit  care  ar.J  concern  of  fucii  a  perfon  to  obtain,  and  a 
leading  meafure  to  all  proper  exercifes  of  heart  in  times  cf 
uoubie. 

Thirdly,  wc  here  learn,  that  It  would  be  a  dreadful  thing, 
if  this  world  in  all  its  calamities,  changes  and  revolutions, 
were  not  under  the  immediate  government  of  God.  A  re* 
fiedion  of  this  kind  would  dcftroy  the  whole  comfort  cf  exiftence 
in  it.  ExKtence  in  this  world,  if  the  Gevcrnor  of  the  univerfe 
had  not  the  adminillration,  would  be  a  curfe,  and  abfolutely 
I/ifupportable,  amidll  all  ils  tinfel  fhows.  No  earthly  affluence 
.  an  ccmpenfate  to  a  good  man,  ihe  abfence  of  the  fatisfadtlon 
of  ihs  divine  government.  On  this  fappf'fition,  it  were  bet- 
ter not  be,  than  hold  esiilence. 


Laftly,  let  this  fubje£l  exhort  us,  moft  firmly  to  believe  in 
God,  his  perfedions  and  conftant  fuperintending  care  over  al! 
things  ;  let  us  be  patient  under  affiiflions  and  troubles  ;  in  all 
feafons  of  diftrefs  acknowledge  his  holy  hand;  repent  of  our 
fins  ;  fubmit  to  the  divine  will ;  and  glorify  him  in  adverfity 
as  well  as  prefperity.  Remember,  an  eminent  part  of  religion 
confifts  in  fubmiffion  to  God.  "  Jefus,  our  perfeft  example, 
*'  faid,  even  fo,  Father,  for  /o  it  feemed  good  in  thy  fight. 
*'  Thy  will  be  done."  All  the  followers  of  Chrift,  whatever 
may  be  their  fufferings  in  this  life,  will  furely  be  happy. 


SERMON    XX. 


God*s  Pleafure  is    not  the  AffliEtion    of  his 
Creatures. 


'Sam.  iii.  53.     For  he  doth  not  affllH  iviUinglyy  nor  grieve  the 
children  of  men, 

AFFLICTIONS  confidered  abftradly  and  objeaively,  or 
in  themfelves,  can  never  be  pleafing  to  any  good  being  for 
their  own  fake.  Mifery,  in  its  own  nature,  is  ever  abhorreat 
to  the  heart  of  reflitude.  Yet  however  reludlant  the  Divine 
Being  may  be  to  punifh  his  creatures,  it  may,  by  their 
condud,  become,  abfolutely  neceflary  for  the  honor  of  his 
name,  the  fupport  of  his  government,  the  dignity  of  his 
laws,  and  the  good  of  the  general  fyflem.  Hence  we  fee  pun- 
iftiments  from  heaven  are  inflifted  upon  finners  of  every  age 
and  of  every  defcription  in  this  world  and  the  next.  In  the 
words  before  ui,  God  makes  a  declaration  for  the  vindication 
of  his  own  charafter,  and  for  an  inducement  to  tranfgreffors 
to  take  all  blame  upon  themfelves.  God  declares  that  the  af- 
flitflions  and  griefs  of  his  creatures,  tho'  impofed  by  his  hand» 
are  not  agreeable  to  his  heart.  It  is  true  he  afHids  and  put^ 
to  pain  in  all  cafes,  but  thefe   are   to  him  a  ftrange  work,  a 


I    Z22    J 

work  ill  v/hich  he  h<is  no  pleafare.  Hence  he  iiTues  the  pre- 
clamation  in  our  text  to  all  intelligences.  It  Is  an  eftabliflied 
maxim,  an  aphoriim  without  exception.  "  He  does  not  afflidl 
«*  willingly,  nor  grieve  the  children  of  men.'*  This  is  an  af* 
fertion  of  perfe(5t  truth  in  all  inilances  whatfoever.  Our  atten- 
tion at  prefent  fliall  be  confined  to  the  confirmation  and  il- 
luftration  of  this  foul  comforting  dodrine.  Hence  you  will 
pleafe  to  confider  the  enfuing  remarks. 

Firft,  when  it  is  here  faid  that  God  doth  not  willingly  af- 
flldl  or  grieve  his  creatures,  it  cannot  be  the  meaning  that  he 
doth  not  a^t  freely  and  voluntarily  in  the  difpenfation  of  pu- 
nifiiments  and  afHidiions,  as  if  he  were  not  in  thsfe  cafes  a  free 
agent  who  aded  his  own  pleafure,  or  did  as  he  chofe  to  do  ■; 
but  was  under  the  force  of  compulfion  in  adts  of  this  kind. 
That  God  muil  be  perfedlly  free  in  all  his  condudl  is  a  conclu- 
fion  which  arifes  from  the  very  idea  of  his  nature.  To  fuppofe 
he  coujd  be  the  f'lbjsft  of  force  or  compulfion,  would  amount 
to  the  fame  thing  as  to  fappofe  there  was  no  God.  For  if  he 
be  not  fuperior  to  all  controul  and  force,  he  is  not.  All  divine 
a£ts,  as  they  muft  forever  exclude  every  idea  of  force,  they 
are  abfolutely  free,  hence  they  are  always  the  refult  of  inward 
choice  and  preference.  There  are  no  grounds  for  any  acis  of 
rational  beings  but  two,  force  ■ax\<i  choice  ;  therefore  where  the: 
former  is  excluded  the  latter  is  eftabliflied.  The  very  nature 
of  liberty  as  it  belongs  to  moral  agents,  is  to  do  as  they  chufe.- 
And  the  verv  nature  of  a  free  acltion  is,  that  it  was  the  effeO: 
of  choice  and  not  of  compulHon.  The  only  thing  incompati- 
ble is  external  force. 

Hence  all  the  afls  of  Jehovah  are  perfe<flly  free  and  volun- 
tary, his  pun'tive  a^s  and  afHiAive  providences,  as  well  as 
ihofe  of  his  mercy  and  gr.icc.  This  is  true  from  the  loweft  to 
the  highed  inftances  of  then^.  The  damnation  of  the  wicked, 
of  the  finally  impenitent  and  unbelieving,  is  as  frsc  and  volun- 


[    223    3 

tsry  an  a^  in  God,  as  the  glorification  of"  true  faints.  The 
one  is  as  much  the  rcdik  of  choice  as  the  other.  Thus  I  pre- 
fume  this  remark  is  fufficiently  evident. 

Secondly,  it  cannot  be  the  intention  of  the  affertion  in  our 
text,  that  whatfoever  affli^Stions  he  fends  upon  mankind  gives 
him  any  imaginable  tinfture  of  pain  or  uneafmefs,  or  in  any 
way  dlllurbs  the  tranquility  of  the  eternal  mind.  The  thoughts, 
attempts,  and  permitted  outrages  of  creatures,  cannot  make 
the  leaft  alteration  or  change  there.  The  fyftem  is  unchange- 
ably eftablifhed,  all  proceeds  on  in  the  order  of  perfeflion  ; 
and  the  compofed  reditude  of  the  divine  mind,  prohibits  every 
weaknefs  of  alteration.  Whatever  mortals  may  think,  he 
certainly  enjoys  himfelf  in  the  full  perfedion  of  felicity,  not,- 
withftanding  all  the  infinite  variety  of  changes,  weakntJTc?^ 
infirmities,  and  iniquities,  which  pafs  before  him,  and  which 
he  permits,  dircifls  and  governs.  All  that  comes  to  pal'' 
throughout  all  worlds,  is  under  his  fovereign  controul.  He 
does  according  to  his  pleafure  in  heaven  and  in  earth*  His 
pleafure  and  happinefs  direds  univerfal  nature. 

The  happinefs  of  God  is  the  happinefs  of  the  univerfe,  and 
it  Hands  infinitely  ditlant  from  improvement  or  retrenchment. 
The  happinefs  of  God  is  the  fource  of  the  felicity  of  all  beings. 
This  is  the  fountain  of  bleffednefs  to  all  virtuous  and  good 
beings,  both  angels  and  men.  This  is  the  fpring  of  all  falls- 
fadion,  pleafure  and  enjoyment  throughout  all  worlds.  A 
deftruftion  of  this  would  entail  m.ifery  upon  the  whole  fyftem 
of  intelligences.  It  would  fpread  defolation,  horror,  and 
torment  through  all  nature.  Even  an  indifference  to  the  di- 
vine happinefs,  is  an  indifference  to  his  exiftence,  and  is  fuch  a 
refleftion  upon  the  whole  cf  being,  as  llrongly  indicates  die 
mod  abandoned  wickednsfs. 

The  cfTential  happinefs  and  hollntfs  of  God  Is  an  exhibition 


r  224  J 

tfhis  character  la  righteous  and  holy  anions,  confequently  he 
enjoys  an  infinite  complacency  and  fatisfa^ion  in  his  oivn  coa- 
dudt  in  all  inftances.  This  therefore  muft  be  the  cafe  in  the 
infliction  of  pain,  mifery  and  diftrefs,  as  well  as  his  difpenfa- 
tions  of  mercy,  grace  and  goodnefs.  Would  it  be  extending 
the  idea  too  far,  to  fay,  that  God  is  as  really  happy  in  the 
damnation  of  finners,  as  in  the  falvation  of  them  that  believe  ? 
— or  that  he  has  as  real  a  complacency  in  his  own  condufl  in 
the  one  cafe  as  in  the  other  i  In  courts  of  human  juftice,  the 
condemnation  of  a  malefaflor  is  as  truly  an  aft  of  benevo- 
lence, as  conferring  rewards  v.here  they  are  deferved.  Selfifh 
affliftions  are  prone  to  think  otherwife,  but  there  is  no  founda- 
tion for  this  in  the  nature  of  things. 

When  it  is  faid  God  doth  not  afflift  willingly,  nor  grieve 
the  children  of  men,  it  appears  to  import  the  following 
things. 

llrft,  that  the  pains  and  miferlcs  of  his  creatures  are  nof 
in  themfeves,  abftradlly  confidered,  objefts  agreeable  to  God, 
cr  to  the  feelings  of  any  good  being.  He  does  not  infliifl  pun- 
ifhments  for  their  own  fake,  and  diftreffes  and  troubles  are  not 
objects  of  his  pleafure.  The  divine  nature  is  infinitely  abhor- 
rent from  every  difpofition  of  this  kind.  This  is  a  difpofition 
wholly  proper  to  creatures  of  corruption,  fuch  as  devils  and 
wicked  men.  It  is  a  branch  of  malignity  of  temper,  and  dif- 
interefted  malevolence.  The  blefled  God  clears  himfelf  by  an 
oath  of  every  imputation  of  this  kind.  "  As  I  live,  faith  the 
♦'  Lord  God,  I  have  no  pleafure  in  the  death,  or  mifery  of 
"  the  wicked,  but  rather  that  they  Taeuld  turn  and  live."  The 
life  and  happinefs  of  his  creatures  are  his  delight,  but  their 
mifery  and  torment  his  abhorrence.  God  has  no  more  plea- 
fure in  natural  than  in  moral  evil  ;  they  are  both  alike  difa* 
greeable  to  his  nature.  Hence  he  afflifts  not,  nor  inflifls 
punifhmsnt  upon  finners  for  any  pleafure  arifing  therefrom. 


E  225  3 

Secondly,  he  does  not  dlfpenfe  pains  and  troubles  becaufe 
lie  delights  in  rigour  or  feverity.  This  particular  exprefTes 
iomething  different  from  the  former.  There  is  a  difpofition 
among  fallen  creatures  often  to  carry  demerited  punifhmen!: 
too  far  ;  not  to  what  can  be  flri(aiy  ftiled  injuftice,  but  farther 
than  was  abfolutcly  neceflary  to  anfwer  the  ends  of  punifh* 
xnent,  both  with  rcfpeift  to  the  delinquent,  the  law,  and  the 
community.  A  lefs  meafure  would  have  perfe<5>ly  ferved  al^ 
the  ends  of  juftice  and  government,  therefore  every  degree  of 
rigour  and  feverity,  or  the  extremity  of  juftice,  is  far  from  the 
Moft  High.  Tho'  there  may  be  nothing  in  this  cafe  ftridlly 
unjuft:,  yet  it  awakens  the  idea  of  an  imperfed  charader. 
There  is  fomething  in  the  exhibition  not  amiable  or  lovely. 
When  God  declares,  he  does  not  afflid  willingly,  it  evidently 
means  to  deny,  that  he  ever  fends  anguifh  and  trouble  upon 
his  creatures  in  the  leaft  tindured  with  rigour  and  feverity. 
God  lays  no  more  upon  his  creatures  than  is  juftly  neceffary 
to  fupport  his  government,  vindicate  his  charader,  and 
exhibit  the  evil  and  danger  of  fin  to  the  univerfe.  The  glo. 
rious  Jehovah  is  infinitely  remote  from  feverities  and  every 
thing  of  this  kind  in  his  nature,  temper,  chara(5ter  and  go- 
vernment. 


Thirdly,  remark,  that  the  inflliflions  of  griefs,  forrows,  pains 
and  troubles,  on  the  children  of  men,  is  not  an  arbitrary  a(5l' 
in  God,  or  the  mere  effeft  of  fovereign  will  and  pleafure.  It 
is  declared,  "  He  will  have  mercy  on  whom  he  will  have 
«  mercy."  But  it  is  never  faid,  «'  He  will  punifli  whom  he 
**  will  punifli."  Nothing  can  be  more  plainly  exprefTed  in 
words,  than  the  contrary  of  this  in  our  text.  It  is  certain  all 
exercifes  of  mercy  and  grace  towards  finners,  originates  from 
the  fovereign  pleafure  and  will  of  the  great  Supreme.  To 
fubftitute  any  other  principle  in  the  ftead  of  this,  would  be  a 
fubverfion  of  the  gofpel,  which  is  to  give  all  glory  to  God  in 


[    226    J 

the  falvation  of  men.     That  no  fle(h  fhould  glory  in  his  pre- 
fence,  but  that  he  thatglorieth  fliould  glory  in  the  Loid. 

But  in  the  diilribution  of  punifhtnents  to  his  creatures,  the 
foundation,  meafure,  and  rule  of  his  conduft,  is  entirely  dif- 
ferent. In  this  caie  God  never  acts  arbitrarily,  or  from  mere 
fovereign  will  and  plcafure.  The  proceedings  of  his  adminif- 
tration  in  this  refpeft  are  altogether  of  another  nature.  Hers 
the  unchangeable  principles  and  rules  vhich  lefult  frcmhis 
own  efTcntial  redlitude,  and  the  inviolable  nature  of  his  per- 
fedions,  a  copy  of  which  he  has  ferved  us  with  in  the  holy 
fcriptures,  and  attefted  it  in  all  cafes  of  this  nature,  to  be  the 
invariable  ftandard  of  his  proceedings. 

Obfervethat  this  eftablifliment  for  the  puniHiment  of  inqui- 
ty,  is  not  an  arbitrary  meafure,  but  ariies  from  the  nature, 
reafon  and  relation  of  thin^^s,  from  the  attributes  of  God,  and 
the  propriety  of  his  adininiliering  the  government  of  his  exten- 
ii'/e  dominions.  And  every  degree  of  punifhment  afligned  to 
the  tranfgreif">rs  of  reafon  and  the  eternal  laws  of  redlitude,  is 
no  arbitrary  acTt.  Punifliment  or  affli>5tIon  in  all  its  nature 
and  degrees,  can  never  under  an  infinitely  wife  government, 
exceed  the  bounds  of  fitnefs  and  reafon.  No  fmner  in  earth  or 
hell  can  juftly  fayhis  panifhm(.nt  is  exceffive,  or  arifes  in  the 
leaft  meafure  beyond  his  demerits.  The  very  fuppofition  of 
any  excefs  in  this  bufmefs  would  be  deilroying  the  natural  as 
well  as  the  moral  difference  of  things.  It  would  be  cafling 
God  from  his  throne  of  perfed  juftice  and  judgment,  def- 
troying  the  diilinclion  between  virtue  and  vice,  fm  and  holi- 
nefs,  and  involving  the  whole  univerfe  in  tremendous  ruin. 
The  leaft  deviation  from  perfecl:  rule  in  the  diftiibutioa  ot 
p'mifhments,  would  be  worfe  than  tht  wreck  of  nature  and 
the  crulh  of  worlds.  But  if  the  punifament  of  fm  arifes  from 
the  perfeclions  of  God,  and  every  degree  of  it  is  founded  on  the 
holinefs  of  his  lav.',  then   it  is  dcmonflrably   evident,  that  no 


t  "7  1 

inftance  of  afHfdtion  or  punlfhment  is  or  can  be  an  arbitrary  act 
©n  the  part  of  God. 

Fourthly,  we  remark,  that  God  never  afRifls  or  punilhes 
his  creatuies  without  an  adequate  and  fufficic;nt  caufe  ;  nay, 
not  without  the  greateft  neceffity,  founded  in  the  nature  of 
things,  and  in  his  own  unchangeable  exiftence.  This  con- 
clufion  is  perfedly  accurate  with  regard  to  both  worlds,  to 
the  future  as  well  as  the  prefent  ftate.  We  fee  the  miferies 
and  diftrelfes  of  this  world  are  exceedingly  great,  but  the  evils 
of  the  other  world  to  which  impenitent  finners  go,  according  to 
divine  reveladon,  are  infinitely  greater.  There  is  a  dement 
in  the  nature  offm,  and  in  the  temper  and  condud:  of  finners, 
which  renders  it  indifpenfably  neceflary  in  the  judgment  ot 
infinite  wii'dom,  which  cannot  be  fufpeiSed  of  weuknefs  or  par- 
tiality, to  inflid  punifhrnents  with  all  due  proportion.  In  this 
world  all  punKhment,  however  dreadful,  is  ever  from  the  com- 
paffion  and  forbearance  of  God,  direded  in  the  loweft  propor- 
tion to  creatures  in  a  ftate  of  probation  for  their  correc- 
tion and  amendment  ;  and  in  the  future  ftate,  no  puniftiment 
will  in  one  iota  exceed  the  laws  of  equity  and  reafon.  Perfed 
riohteoufnefs  holds  the  reins  of  government  in  all  worlds^ 
And  this  is  an  invariable  maxim  in  all  the  divine  difpenfations> 
"  He  doth  not  afflid  willingly,  nor  grieve  the  children  of 
«*  men." 

We  have  in  time  paft  experienced  innumerable  evils  and 
diftrefles  in  this  life,  and  our  lives  are  continually  chequered 
with  them,  therefore  we  ought  ferioufly  to  confider  that  all 
this  is  not  accidental — it  is  from  God.  Thefe  calami- 
ties are  not  to  plesfe  himfelf  or  difpleafe  us.  There  is  fome- 
thing  in  us  in  refpecft  to  the  law  and  perftcfiions  of  the  Mod 
High,  which  renders  it  abfolutely  neceffary  we  fhcvJd  be  treat- 
ed in  this  manner.     It  is  an  immutablfc  principle,  that  the  God 


•f  all  the  earth  always  does  that  which  is  right.  The  trear. 
ment  therefore  from  a  moft  righteous  being,  argues  fomethinp' 
extremely  wrong,  and  infinitely  offenfive  and  provoking  in  us 
that  can  lay  the  ground  for  fuch  a  neceffity,  compelling  as  it 
were  a  charadter  of  fuch  extreme  amiablenefs  and  unfpotted 
purity,  to  the  infliflion  of  evils  abhorrent  to  his  nature.  God 
is  love — puniftiment  is  his  ftrange  work — we  are  fmners,  and 
the  miferies  of  this  life,  and  the  pains  of  hell,  demonftrate,  that 
fin  is  exceeding  iinful. 

Too  numerous  are  the  inferences,  and  too  extenfive  the  ap- 
plication this  fubjcd  naturally  requires,  therefore  what  remains 
muft  be  crouded  into  a  few  intimations,  which  may  ferve  for 
the  enlargement  of  private  meditation. 

Firft,  we  infer  that  the  evil  and  demerit  of  fin  is  inconceiva- 
bly great.  -  It  is  generally  thought  little  of  by  mankind.  Its 
intrinfic  turpitude  is  neither  obvious  to  a  darkened  underftand- 
ing,  nor  affefling  to  a  (lupid  heart.  The  ill  efFe<5ls  of  it  oa 
earthly  comfort  they  often  feel,  and  attribute  them  to  a  thou- 
fand  varient  fources ;  but  the  nature  and  confequence  of  it, 
fm  itfelf  removes  from  their  view.  Hence  they  proceed  on  in 
inconfiderate  indulgences,  as  their  difpofilions  and  fafhions 
of  the  place  where  they  live,  direft  the  way,  until  they  plunge 
deep  into  endlefs  pain.  No  preaching,  no  warnings  of  provi- 
dential difpenfations,  can  inftruft  their  minds  or  change  their 
views  ;  yet  it  is  an  abfolute  certainty  that  fin  will  not  pafs 
without  an  adequate  punifhment.  In  the  eternal  eftimation  of 
wifdom,  infinite  mifery  is  only  deemed  a  rational  punifliment 
for  iniquity,  and  this  is  aftually  entailed  on  millions  in  torment 
and  will  be  perpetuated  forever  and  ever. 

We  who  are  now  in  a  ftate  of  repentance,  and  in  the  only 
world  where  morcy  and  grace  are  exerciled,  let  us  immediately 
fly  for  refuge  to  the  atonement  made  for  tranfgrefllon.     Chrift 


C  229  ] 

^ook  upon  him  the  punifhment  and  iaiquities  of  us  all,  that  all 
who  repent  and  believe  might  be  redeemed  from  the  curfe  due 
to  fin.  From  the  exceeding  great  evil  of  fin  and  the  unchange* 
able  conftitution  of  the  divine  law  to  punifh  it,  made  it  necef- 
fary  that  the  captain  of  our  falvation  fhould  become  f  srfeft 
through  fufferings. 

Hence  it  is  of  the  higheft  importance,  tliat  we  fhould  per- 
ceive and  feel  fome  degree  of  the  odioufnefs  of  fin,  from  which 
all  genuine  humiliation,  contrition  and  repentance  originate. 
In  proportion  to  the  fenfe  we  have  of  the  vilenefs  and  turpitude 
of  iniquity  will  be  the  meltings,  forrow  and  brokennefs  of  heart 
for  the  fame.  If  this  fenfible  feeling  of  the  evil  of  fin  be  want- 
ing, we  remain  deftitute  of  every  raeetnefs  for  the  friendlhip  of 
God,  according  to  the  gofpel.  If  this  be  prefent,  it  breaks  the 
proudeft  and  mod  unrelenting  heart  into  the  tendemefs  of  con- 
trition, and  infpires  it  with  the  lore  of  God  and  Chrift  Jefus. 

Secondly,  from  hence  we  infer  that  the  eternal  punifhmenC 
of  finally  impenitent  finners  is  abfolutely  certain.  The  test 
and  whole  doflrine  irrefragibly  confirm  this  inference.  The 
punifliment  of  finners  is  not  an  arbitrary  aft,  but  arifes  from 
the  holinefs  of  the  divine  nature,  the  perfeftios  of  the  law,  the 
jntrinfic  demerit  of  fin,  and  the  nature  and  reafon  of  things. 
If  the  infliction  of  mifery  was  an  arbitrary  or  capricious  ad, 
there  might  be  hope  of  an  efcape,  for  caprice  is  always  a  chang- 
ing and  unfteady  principle,  and  there  is  no  fuch  thing  with 
God. 

This  fliould  awaken  all  to  flee  from  the  wrath  to  come. 
Let  all  who  are  at  eafe  in  Zion  confider  ths  horror  of  their 
fituation,  while  impenitent  and  unbelieving.  You  muft  afTu- 
redly  perifli  without  a  faving  clofure  with  Jefus  of  Nazareth. 
How  inconceivable  and  indefcribable  the  nature  of  fin,  which 
renders  it  neceflary,  that  the  God  of  compafllon  and  love  fliould 


t  230  ] 

hate  and  punlHi  us  forever.  Ke  has  no  pleafure  in  this  un 
happy  bufmefs,  objeflively  confrdered  ;  he  rannoi;  afflid  wil- 
lingly, but  k  arifes  from  the  holy  propriety  and  beauty  of 
vindicating  the  luftre  of  hischarader,  magnifying  the  exccllen- 
Cy  of  his  law,  and  rendering  it  honorable  in  die  view  of  all 
intelligences. 

Thirdly,  it  appears  from  this  fubjctfl  tliat  God  is  tranfcen- 
dantly  amiable,  not  only  in  himfelf,  but  in  all  the  branches  of 
his  adminiilration.  *'  He  is  righteous  in  all  his  ways  and  holy 
*«  in  all  his  v/orks."  He  is  as  equally  lovely  in  the  pain  and 
afRidion  of  tranfgreffors,  as  In  the  difpenfations  of  his  mercy 
and  goodnefs.  His  prefent  condutft  toward  the  diforderly  in- 
habitants of  this  world,  in  all  the  calamities  retailed  upon 
them,  is  r.o  diminution  of  his  lovelinefs  in  itfelf,  nor  in  the  view 
of  faints  or  holy  beings.  Sinners,  it  is  true,  form  a  different 
opinion,  as  their  whole  minds  and  condud  are  perverfe,  and 
they  declare  that  their  diftrefles  are  arguments  of  rigour  and 
'^ieverity  ;  this  boils  up  the  enmity  of  their  hearts,  and  they  can- 
not think  vv^ith  patience  of  a  God  of  punitive  juflice.  But 
could  they  fee  their  own  hearts,  they  would  rife  as  much  againft 
the  fweet  and  amiable  parts  of  the  divine  charader  as  any 
other,  for  the  whole  of  God,  his  laws  and  government,  are  the 
objeds  of  their  h.itred.  Not  fo  with  holy  beings  ;  all  that  is 
ia  God  is  lovely  in  their  eyes,  his  judgments,  wrath  and  venge- 
ance, as  well  as  his  compamon,  mercy  and  love.  All  heaven 
above  and  faints  below  unite,  faying,  "  Righteous  art  thou,  C 
•'  Lord,  and  upright  are  thy  judgments.  The  Lord  is  good 
"  and  he  doth  good  contlnaally." 

Fourthly,  we  infer,  there  can  be  no  ground  for  murmuring 
and  repining  againft  God.  All  thefe  heart  burningfj,  heart 
rifings,  and  haid  thoughts,  are  perfectly  unreafonable  and  un- 
juft.  However  common  they  were  with  Ifrael  of  old,  and 
ftill  are  with  us,  and  hov.'cvcr  prevalent  in  all  ages,  they  ar? 


C  231  ] 

tentirely  unfounded.  Tliere  is  no  caiife  for  them  either  in  the 
nature  or  perfe<ftions  of  God,  but  all  thefe  bafe  exercifes  arife 
from  the  blindnefs,  wickednefs,  and  perverfion  of  our  own 
fouls.  Wc  have  none  to  blame  but  ourfelves.  Hence  the  heart 
of  man  is  defperately  wicked.  If  we  could  once  be  reduced 
to  acquit  and  vindicate  God  and  take  all  blame  upon  ourfelves, 
this  would  fhed  around  us  gleams  of  hope. 

Wherefore  from  the  forbearance,  patience  and  unwillingnefs 
of  God  to  affliift  or  grieve  the  children  of  men,  let  us  from 
thefe  (Irong  arguments  be  induced  to  humble  ourfelves,  re- 
pent and  turn  from  all  our  iniquities.  Let  us  be  exhorted  to 
fijr  into  the  arms  of  a  bleeding  Saviour.  Let  us  not  tarry  a 
moment  in  the  tents  of  fin,  left  the  everlafting  doors  fliould 

be  ihut. 

£2 


SERMON    XXI. 


The  Precioufiefs  of  the  Soul, 


Pfalms,   xHx.   8.     For  the  Redemption  of  their  Soul  is  Precietis, 
and  it  ceafeth  forever. 

OUR  exiftence  is  not  confined  to  this  (late,  neither  our 
happinefs  or  mifery.  We  are  all  capable  of,  and  formed  for 
an  eternal  duration.  And  this  interminable  duration  will  be 
filled  up  with  perfed:  felicity  or  perfed  mifery.  When  death 
Ihall  have  performed  his  office  and  put  a  period  to  our  prefcnt 
exiftence,  wc  will  have  a  full  experience  of  this  moft  folsmn 
truth.  Whatever  may  be  our  condition  at  this  concluded  mo- 
ment of  the  prefent  exiftence,  that  will  be  our  condition 
throughout  eternity.  All  change  and  deliverance  after  this 
event,  has  impoQjbility  fealed  upon  it.  This  is  ordained  in  the 
eternal  nature  of  things,  and  in  the  immutable  decrees  of  hea- 
ven. "  As  the  tree  falls  fo  it  muft  lie.  There  is  no  work, 
"  labour,  wifdom,  or  device  in  the  grave  whereunto  we  are 
**  haftening."  A  fliort  time,  and  we  fhall  all  know,  and  faints 
and  finners  will  prove,  the  truth  of  the  account  of  the  eternal 
world.     Wc  muft  quickly  pafs  into,  and  feel  in  our  fouls  the 


1 235  J 

Joys  of  Paradlfe,  or  torments  of  the  infernal  regions.  One  or 
the  other  of  thefe  conditions  await  each  of  us,  we  draw  near» 
we  haften  towards  them  as  faft  as  moments  fly.  The  lafl;  mo- 
ment will  foon  be  here,  and  when  it  comes,  we  muft  pafs  into 
eternity  prepared  or  unprepared.  No  circumftances  can  pro- 
cure us  a  moments  ftay.  We  may  plead  the  dreadfulnefs  of 
our  condition,  and  cry  for  a  fufpenfion  of  the  ftroke  of  death. 
We  may  groan  with  the  moft  dolorous  importunity,  for  the 
mercy  of  another  day  or  hour  ;  but  in  vain. .  We  muft  pafs 
to  be  fwallowed  up  immediately  and  forever  in  the  felicities 
•f  Seraphs  or  forrows  of  the  damned. 

In  what  a  folemn  point  of  view  does  this  do(f\rine  fet  the 
eternal  world  ?  How  precious  and  invaluable  does  it  rendqr 
cur  prefent  time,  as  the  only  feafon  of  preparation  for  it  ? 
What  high  convidlion  does  it  ajfford  of  the  wifdom,  impor- 
tance and  neceflity  of  feeking  the  falvation  of  our  immortal 
fouls  2  And  how  clearly  does  it  fliow  the  extreme  folly  and 
madnefs  of  hefitating,  or  being  unwilling  to  fubmit  to  any  la- 
bour or  felf  denial,  that  may  be  requifite  to  obtain  the  re- 
demption of  them  from,  everlafting  mifery  I 

This  is  the  dodrine  on  which  the  difcourfe  of  the  Pfalmift 
in  our  text  is  founded.  He  is  fhowing  the  vanity  of  all  world- 
ly things  as  a  ground  of  confidence  and  truft  in  the  day  of 
death.  Wealth  or  riches  cannot  fupport  a  man  at  that  tre- 
mendous period.  They  cannot  purchafe  or  eflFecl  the  continu- 
ance of  his  life.  They  can  give  him  no  relief,  nor  afford  him 
deliverance.  "  They  that  truft  in  their  wealth,  or  boaft  them= 
*'  felves  in  the  multitude  of  their  riches,  none  of  them  by  any 
<*  means  can  redeem  his  brother,  nor  give  to  God  a  ranfom 
♦'for  him,  that  he  fiiould  ftilUive  forever,  and  not  feecorrup- 
«  tion."  The  fpecial  reafon  is  afligned  in  our  text,  why  riches 
cannot  purchafe  life  or  redeem  from  death.  "  For  the  re- 
**  demption  of  the  foul  is  precious,  and  it  ceafeth  forever." 


That  is,  it  is  an  article  of  too  great  value  to  be  purchaled  by 
riches.  All  the  wealth  in  the  world  is  not  an  adequate  price 
for  this  privilege.  The  whole  fum,  that  all  the  fons  of  for- 
tune can  coUeft,  cannot  procure  for  them  one  momenE  beyond . 
the  time  affigned  them.  Like  other  poorer  mortals  they  do 
but  (land  their  glais  ;.they  caiinot  ftop  the  rannjcg  fands- 
Aud  when  their  glafs  is  out,  th&  j-edempdon  of  their  foul  ctz- 
fetb  forever. 

Tile  addition  of  this  claufe,  "  It  ceafeth  forever,'*  h^s  oc- 
cafioned  forne  variation  among  commentators  refpeifiing  the 
fenfe  of  it.  Some  fuppofe  that  "  The  redemption  of  the  foul'^ 
in  our  text,  refers  to  the  redemption  made  by  Chrifl:  Jefus,  and 
it  being  once  performed  and  never  repeated,  it  ceafed  forever. 
And  it  is  an  eftablillsed  truih,  that  the  redemption  of  the  fdiil 
from  death  and  hell,  is  fo  precious  and  important,  it  could  be 
obtained  bj  no  lefs  a  price  than  the  death  of  the  Son  of  Godi 
And  there  is  nov,-  no  other  method  for  a  perfon  to  fcciii-sf  life 
falvation  of  his  foul  than  by  becoming  interefted  in  the  redeiil'p- 
tion  of  Chrift- accoi'cling  to  'ths  conftitnUon  of  thi  gierpef- 
Hence  it  isfaid,  "  There  is  no  ether  name  given  under  hea- 
*'  ven,  by  whicli  any  can  be  faved,  but  the  name  Chritl  Jefu*^-^ 

But  the  words  as  they  ftand  in  their  conne<3:ion  ftem  more 
dire^5tly  andevideniVy  to  reft^r  to  the  abfolute  infufficiency  of' 
all  riches  and  wealth  as  forever  incapable  of  making  fo  high  ai 
purchafe  as  the  redemptioin. or  falvattofl  of  the  fcBlv  ''The  ori- 
glnalwotd  whicH  is  tranflated' ^^^.T/fl*/^,  never  fijrnif!es  t^>  ceafe 
from  a  thing  by  wat  of  rell  and  quiet,  bbt  cul.^vbccatife  it  is 
impoflible-to  be  perSrfrmed,  or  to  teafeiVow  a  thing  'by  way'cf 
contempt  and  reje^ion.  In  the  former  fenfe  it  is  thuvi^fed,' 
*«  Tofeph  ^ather^  corn  as  the  fand  of  the  fea,  umil  he  kft 
«*  numbering' ;"  or  as  the  Hebrew  is,  until  he  ceafed.froro  n^mi- 
beringit;  and  the  reafon  is  given  becaufe  it  was  impnffible, 
««  For  it  was  without  number."     It  is  likewife  ufed.to  exprefs 


contempt  and  rejeflion,  a&  in  the  prophet  Ifalah,  **  He  wai 
"  rejc<5lcd  of  men."     The  word  rejected  is  the  fame  as   in  our 

text. 

Thefe  obfervations  feena  to  fettle  the  precife  meaning  of  our 
text,  that  it  is  impofllble,  that  wealth  can  redeem  a  foul  from 
death,  and  it  contemns  and  reje<^s  all  riches  as  entirely  infuf- 
ficient  for  this  purpofe.     Hence  this  is  the  idea,  to  which  your 

attention  is  invited  in  the  prefent  le.5lure. 

That  the  falvation  of  the  foul  is  incomparably  more  preciftu* 
than  ail  Uie  riches  and  treafures  of  this  world. 

When  any  one  confiders  what  is  here  afTerted  by  the  Pfalm- 
ift,  and  afterwards  advanced  by  oar  Lord,  that  the  acquifi- 
tion  of  the  whole  world  could  not  profit  a  man  who  loft  his 
Iboi^  the  truth  of  the  doftrine  muft  remain  undeniable.  For 
the  take  therefore  of  proving  this  propofuion,  it  were  entirely 
needlefs  to  add  any  ihing  further.  But  the  de'fign  of  the  gof- 
pel  miniftry  is  not  merely  to  eftablifti  the  docfrrines  of  divine 
revelation,  but  one  piincipal  end  is  to  reprefent  and  illuftrate 
thofe  doctrines,  fo  that  they  may  be  moft  likely  to  ftrike  the 
carelefs  with  convidion  of  their  reality  and  importance,  and 
roufe  them  out  of  their  natural  inattention,  and  regardlelTnef? 
of  the  matters  of  religion. 

In  this,.yjc.w  I  would  lay  before  you  the  following  confide- 
rations,  tending  to  iliuftrate  this  truth,  that  the  foul  is  incom- 
parably more  precious  than  all  the  riches  and  treafjres  of  this 
}v;orid. 

Firft,  the  foul  is  capable  of  and  defigned  for  an  eternal  er. 
illencc.  The  body  muft  foon  return  to  its  original  duft.  The 
time  is  fliort,  and  this  world  witli  all  its  riches  and  treafures, 
in  regard  to  us,  will  be  no  more.     A  few  years  will  dole  ou"" 


r  236  ] 

eyes  on  all  below  the  fun.  As  we  brought  nothing  with  us 
into  the  world,  we  can  carry  nothing  out  of  it.  "  Wife  msn 
*«die,  likewiie  the  fool  and  the  brutifti  perfon,  and  leave  their 
"wealth  toothers."  But  when  the  body  dies,  and  the  world  and 
its  honors  and  pleafures  are  no  more,  the  foul  is  as  capable  of 
e::iftence  as  ever.  It  is  not  fubjeft  to  corruption  and  decay  like 
material  things.  It  is  a  fpirit  and  immaterial,  having  no  coi> 
ruptible  principles  in  its  conflitutlon.  There  is  no  tendency  in 
its  nature  to  extlndion  or  death  ;  neither  can  this  be  efFedted 
by  its  own  will,  nor  by  the  will  of  any  other  creature.  None 
but  God  who  gave  the  foul  exiftence,  can  extingulfli  it. 
His  power  is  only  adequate  to  this  cffeifl,  and  we  are  fure,  he 
never  vvill  exert  his  power  for  any  fuch  purpofe.  i\s  God 
made  the  foul  capable  of  an  eternal  exiftence,  fo  we  are  afiured 
by  himfelf,  he  defigned  it  fhould  endure  forever.  There  will 
be  no  end  of  its  duration.  The  fun  and  moon  and  ftars  muft. 
ceafe,  tl:e  world  with  all  its  works  muft  be  burnt  up,  but  the 
foil!  will  exift  immortal  and  forever.  When  millions  of  milli- 
ons of  ages  are  runout,  the  foul's  capacity  of  exiftence  will  be. 
the  fame.  When  as  many  millions  more  v^ill  be  finifhed,  it 
will  be  ftlll  as  diftant  from  any  end  of  Its  duration,  as  remote 
from  any  tendency  to  non-exiftence,  as  the  firft  moment  it 
began. 

The  facred  pages  abound  with  confirmation  of  this  truth, 
that  God  made  and  defigned  the  foul  of  man  for  an  everlafting 
duration.  When  the  body  returns  to  duft,  the  foul  returns 
to  God  who  gave  it.  Not  to  have  an  end  put  to  its  exiftence, 
but  to  be 'fixed  in  an  unalterable  ftate  of  happlnefs  or  mifery 
forever,  according  to  its  character  as  being  righteous  or  wicked. 
For  on  thefe  two  charadlers  depends  the  eternal  deftiny  of  eve. 
ry  foul  of  man.  There  is  no  third  character  among  the  hu- 
man race.  As  a  perfon  is  of  one  or  other  of  thefe  when  he 
dies,  fo  will  his  eternal  ftate  be,  unfpeakably  happy  or  mi- 
ferable. 


C^37  I 

The  rich  man  we  are  told  died.  Is  this  an  end  of  his  exlft- 
ence  ?  No — immediately  he  lift  up  his  eyes  being  in  torment- 
While  his  body  was  taken  care  of  fuitably  to  his  rank  in  life, 
•while  perhaps  with  the  utmoft  funeral  pomp  and  folemnity 
they  convey  it  to  the  vault  of  his  anceftors,  his  foul  is  fufFering 
the  pains  of  eternal  death.  While  hireling  orators  it  may  be 
are  pouring  forth  upon  him  the  fineft  eulogiums,  celebrating 
him  for  every  focial  and  divine  virtue,  and  in  their  wanton 
charity  enrolling  him  among  the  bleffed  above,  he  is  wailing 
under  the  execution  of  divine  juftice  in  the  infernal  regions, 
vrhere  a  drop  of  water  cannot  be  adminiftered  to  allay  the  an- 
guifh  of  his  burning  tongue. 

In  like  manner  when  Lazarus  dies,  we  find  his  foul  ftlU  In 
exiftence  after  the  death  of  his  body.  It  was  conveyed  by  an- 
gels to  Abraham's  bofom.  But  there  would  be  no  end  of 
citing  authorities  to  prove  the  future  exiftence  of  the  foul,  or 
retailing  the  evidence  of  its  being  formed  by  God  for  an  eternal 
duration.  Let  it  be  obferved,  that  the  whole  fyftem  of  revealed 
leliglon  fuppofes  the  endlefs  exiftence  of  the  fouls  of  men,  as  one 
ofitseffential  grounds.  Did  not  the  foul  live  forever,  there 
would  have  been  no  necefllty  for  divine  revelation,  for  law  or 
gofpel,  for  the  Incarnation  and  death  of  Chrift,  for  minifters, 
fabbaths,  or  ordinances ;  but  the  foul  will  interminably  exift, 
therefore  this  laid  an  important  foundation  for  the  whole  of 
that  religion  taught  us  in  the  oracle  of  God. 

Now  If  thefe  things  be  weighed  In  our  ferious  thoughts, 
■what  comparlfon  Is  there  between  the  riches  and  treafures  of  the 
world,  and  the  foul,  in  point  of  value,  precioufnefs  and  impor- 
tance  ?  Does  not  evenreafon  rejed  the  idea,  of  any  equality  or 
competition  between  them?  Is  not  the  difFeience  as  great  as 
between  a  point  and  eternity,  as  between  finite  and  infinite  I 
And  yet  is  there  need  of  labour  and  pains  to  convince  men  of 
the  fuperior  precioufnefs  of  their  fouls  ?  Mull  there  be  line  upon 


r  238  ] 

line,  precept  tipon  precept,  argument  upon  argument,  and 
perfu-afion  upon  perfuafion  for  this  purpofe  ?  And  yet  ifter  all 
thoufanJs  and  tens  of  thoufands  remain  unconvinced  tc  their 
dying  day,  m;inifefting  by  the  whole  of  their  conduft,  that  they 
etleem  the  Lreafures  of  this  world  beyond  their  fouls.  Do  they 
by  feme  fuperior  fagacity  difcern  a  miftake  in  the  calculationp 
and  fo  are  confident  that  riches  are  of  the  highelt  value — hence 
a<5l  the  part  they  do  ?  Nay,  this  is  far  from  the  cafe  ;  for  the 
more  clofely  men  attend  to  the.pofition,  with  brighter  evidence 
it  appears.  And  nothing  hinders  men  from  receiving  the  convic- 
tion  of  their  fouls  being  infinitely  more  valuable  than  the  things 
of  time,  but  the  bllndaefs  of  their  rriinds  and  conception  of  their 
hearts.  The  gloomy  god  cf  this  world  hath  fo  perverted  their 
judgments  and  darkened  their  underftandings,  that  they  do 
oot  receive  the  evidence  of  the  plaineft  truth  in  religion. 

Secondly,  the  foul  is  capable  of  inconceivable  felicity  or  fuf- 
fering  throughout  the  whole  of  its  eternal  duration.  That 
cur  fouls  are  capable  of  happinefs  and  mifery,  or  pain  and 
pleafure,  we  are  afTured  from  experience.  All  capacity  of 
this  kind  which  we  find  in  ourfelves,  originates  from  and  de- 
pends upon  our  fouls.  To  the  body,  nor  to  any  other  fyftem 
of  mefe  matter,  does  fuch  a  capacity  belong.  Our  bodies 
indeed,  in  this  prefent  ftate  of  union,  are  fubjed  to  innumera- 
ble pains  and  pleafures,  but  it  is  evident,  this  arifes  entirely 
from  their  conne<ftion  with  cur  fouls,  and  depends  upon  it* 
For  let  this  union  be  diffolved,  and  our  bodies  are  immediately 
as  infufceptible  of  ihefe  impreflions,  as  any  other  mafles  of  mat" 
ter  whatever. 

In  the  famc^way  cf  experience  v/e  are  like  wife  fure,  that  our 
fouls  are  capable  c  f  iiappinefs  and  mifery  to  a  very  high  de- 
gree. There  are  none  who  have  lived  many  years  in  this 
world,  but  muft  have  had  abundant  evidence  of  this  trutb^ 
'-iiher  by  expeiience  in  thcmfdvcs,  or  by  obfervatjon  of  others* 


[  239  ] 

Every  age  and  almoft  every  year,  produces  inftaH»es  of  the 
exceeding  greatnefs  of  mifery  and  pain  the  foul  is  capable  of- 
The  diftrefs  of  heart  in  fome  arifes  to  that  degree,  that  they 
not  only  wifh  they  had  never  been  born,  but  even  curie  the 
day  of  their  birth.  Nay,  fo  exquifite  is  their  anguifh,  that  they 
are  brought  to  be  utterly  weary  of  life,  and  thei-  mifery  be- 
comes fo  intenfe,  that  they  put  an  en.d  to  themfelves.  They 
perform  that  awful  adt,  which  is  the  utmoft  exertion  of  their 
will  and  power,  to  extinguifli  forever  that  exiftence,  which 
they  can  no  longer  endure. 

On  the  other  hand,  the  felicity  of  fome  have  become  fo  great 
that  their  frail  bodies  have  been  incapable  of  fuftaining  the 
extafy.  It  is  wrought  up  Co  high  that  the  body  finks  and 
faints.  The  joy  and  rapture  of  the  foul  caufes  it  to  buiii  it^ 
way  through  the  clay  tabernacle,  and  rejoice  unincumbered 
with  the  droffy  mafs. 

What  thefc  inftances  are  produced  for,  is  to  fliow  the  great- 
csfs  of  the  pain  and  pleafurc,  or  happinefs  and  mifery,  cf 
which  our  fouls  are  capable.  But  this  is  not  the  ftate  any  cf 
thefe  matters  arrive  at  their  higheft  degree  of  perfedion. 
This  is  not  the  cafe  with  refpeft  to  fin  or  holinefs,  fo  neither 
Vriih  refpefl  to  happinefs  or  niifery.  The  prefent  is  a  ilate  of 
great  imperfedion  in  regard  to  all  the  concernments  of  cur 
fouls.  The  fin  and  holinefs,  and  the  happinefs  and  mifery  cf 
the  prefent,  are  as  nothing  compared  with  that  future  ftate 
into  which  we  are  paffing.  Thus  the  apoftle  Paul  Ipeaks  of 
the  felicity  of  believers  in  heaven,  "  That  eye  hath  not  feen» 
*♦  nor  ear  heard,  neither  have  entered  into  the  heart  of  man  t!ie 
"  things  which  God  hath  prepared  for  them  that  love  him.»» 
Some  chriilians  have  felt  as  much  of  the  joys  of  the  Holy  Ghod 
as  their  prefent  condition  of  mortality  could  bear,  yet  all  this 
is  as  nothing  in  compurifon  of  the  felicity  they  •A'ill  expericxicS 
in  the  celeflial  world. 


Thus  likewife  the  fcriptures  fpeak  of  the  miseries  of  tiie 
-wicked  in  a  future  ftate,  «  Is  there  not  a  ftrange  punifliment 
"  to  the  workers  of  iniquity  ?"  That  is,  there  remains  a  punifh- 
ment,  mlfery  and  anguifii  to  the  wicked,  unknown  and  unex- 
perienced in  this  life.  The  torments  of  the  damned  have  not 
entered  into  the  heart  of  man  to  feel  or  conceive.  And  yet 
jnen  have  felt  fuch  mifery  that  they  could  endure  life  no  longer^ 
and  their  exlftencc  has  become  quite  infupportable.     , 

Thefe  reflecflions  ferve  to  convince  us  that  our  capacity  of 
happinefs  and  mifery  is  vaftly  large ;  that  the  degrees  of  pain 
and  pleafure  our  fouls  are  capable  of  are  exceedingly  great. 
For  if  in  the  prefent  ftate  of  imperfection  and  weaknefs  our 
felicity  and  wretchednefs  may  rife  to  fuch  a  height,  how  incon- 
ceivably great  muft  they  be  in  that  world  where  all  things  will 
be  in  a  ftate  of  perfedion. 

It  is  impofiible  for  us  either  to  afccrtain  or  conceive  the  exten-' 
fivenefs  ofthe  meafure  of  pain  or  pieafure  which  fouls  experience 
in  the  future  ftate.  Thus  much  is  evident,  that  the  foul's  ca- 
pacity ofhapplnefs  or  mifery  is  beyond  the  power  of  numbers 
to  calculate,  and  the  force  of  words  to  exprefs. 

Thefe  things  muft  fet  the  worth  and  value  of  the  foul  very 
high  to  one  who  feriouily  realifes  them.  They  exalt  its  falva- 
tion  far  above  all  the  riches  and  treafures  of  the  world.  But 
what  is  the  effedl  produced  upon  the  minds  ofthe  moft  of  man- 
kind, when  the  amazing  extent  of  the  capacity  of  their  fouls  is 
■i?xhibited  before  them  ?  When  men  hear  what  vaft  degrees  o* 
tappinefs  and  mifery  of  which  their  fouls  are  capable,  does  it 
move  them  ?— -does  it  awaken  tlaeir  ferious  attention  and  confl* 
deration  ? — does  it  caufe  them  to  fet  a  high  value  upon  their 
falvation  ?  Or  are  they  filled  with  a  deep  folicitude  how  to 
efcape  the  one  and  obtain  the  other  ?  No  ;  quite  the  reverfe 
of  all  this.     Notwithftanding  it  is  laid  before  them  by  the 


Aroflgcft  evidence  and  cleareA  demonftratlon,  that  tke  falva^ 
tion  of  their  fouls  is  incomparably  more  precieus  than  all  the 
Creafures  and  riches  of  the  world,  yet  they  are  incomparably 
more  engaged  to  acquire  the  latter  than  fecure  the  former. 
They  pliinge  into  the  world  with  all  their  heart  and  ftrength, 
as  tho'  It  were  to  laft  forever  and  could  alone  make  them  hap- 
py.   How  carelefs,  unconcerned,  and  thoughtlefs  is  man  with 
regard  to  his  future  ftate  ?  «  The  ox  knoweth  his  owner,  and  the 
«  afs  his  raafter's  crib  ;but  Ifrael  doth  not  know,  my  people 
"  doth  not  confider."      With  regard  to  the  prefent  life  man- 
kind in  general  are  very  forefighted,  anxious  and  careful.    They 
are  greatly  folicitous  in  making  provifion  for  times  of  ficknefs, 
and  to  have  a  fupport  for  the  feafon  of  old  age.     But  with 
refpeato  their  fouls  and  how  it  will  fare  with  them  in  a  future 
ftate  of  exiftence,  there  Is  little  or  no  attention   or  concern. 
The  moft  precious  intereU  Is  negkaed,  while  that  which  is  of 
•  inferior  worth  has  immenfe  pain-,  and  care  beftowed  upon  it. 
The  workings  of  unbelief  are  either  fo  great  that  they  do  not 
realife  the  immortality  of  their  fouls,  or  if  they  grant  that 
they  are  Immortal,  it  is  in  fo  cold  and  indifferent  a  manner, 
that  it  makes  no  impreflion  upon  them.     If  at  times  they  have 
any  remonftrances  of  confcience  or  mifgivings  of  heart,  about 
the  ttate  of  their  fouls,  they  ordinarily  fupprefs  fuch   reflexions 
by  promif.ng  to  confider  thefe  things  hereafter,  and  command- 
ing their  minds  to  a  more  clofe  attention  to  the  world.     «  This 
i«  their  way  is  their  folly,  and  yet  their  pofterity  approve  their 
«  faylngs,"  and  their  pradice.     But  whether  men  will  hear  or 
whether  they  will  forbear,  and  rejeft  the  counfel  of  God  againft 
thcmfelves,  the  faft  remains  perfeflly  certain,  that  the  ioul  and 
its  falvation  is  iacomparably  more  precious  and  valuable  than 
all  the  things  of  time. 

Many  are  the  confiderations  which  might  be  produced  to 
lUuftrate  and  adminifter  conviaion  of  this,  but  I  muft  not  en- 
ter farther  into  them  at  prefent— And  Ihall  clofe  the  fitbjea 
with  one  {hort  reflexion.     It  is  this ; 


If  men  are  not  convinced  of  the  fuperlor  worth  of  the  fal. 
vation  of  their  fouls,  it  is  not  for  want  of  light  and  evidence, 
but  becaufe  they  will  not   receive  it.     **  Light  is  come  into 
"  the  world,  but  men  love  dafknefs  rather  than  light,  becaufe 
*'  their  ideeds  are  evil."    There  is  no  man,  who  will  allow  him- 
felf  to  confider  the  nature  of  his  foul,  and  its   relation  to  eter- 
nity, and  the  nature  of  wealth  and  riches,  fuppofmg  he  could 
gain  all  the  vaft  poffeOions  of  the  world,  but  muft  be  fatisfied, 
that  the  falvation  of  his   foul  is  incomparably  more  precious 
than  the  other  acqnifition.     And   if  perfons  who   live  under 
the  gofpel  are  not  convinced  of  this  truth,  there  is   no  pofiible 
reafon  can  be  given  for  it,  but  that  they  do  not  chufe  convic- 
tion.    They  hate  the  light  and  evidence  which   would  difco- 
ver  this  truth,  and  fo  they  will  not  come  to  the  light.     They 
"will  not  fairly  confider  and  weigh  the  matter  in  their  own  mind, 
left  it  fhould  reprove  their  deeds,  and  fliow  them  the  horrid 
nature  of  their  own  condutfl,  and  thus   oblige  them  to   alter 
it,  or  live  under  the  infufferable   lafhes  of  confcience  and   ter- 
rors of  divine  wrath.     If  after  we  have  had   fufficient  light 
and  evidence  to  convince  us  that  our  fouls  are  more   precious 
than  the  things  of  the  world,  and  yet  labour  and   toil  more 
for  the  fading  profits  and  pleafures  of  the  latter,  than  for  the 
eternal  falvation  of  the  former,  our  mouths  muft  be  forever 
Hopt.     We  know  what  would  be  the  confcquence  of  this  con- 
duft  from  the  unerring  oracles  of  God,  that  if  perfons  would 
chufe,  feek  and  purfue  the  riches  of  the  world  beyond   the  glo- 
ry of  God  and  the  enjoyment  of  him,  they  have   nothing   to 
expefl  but  everlafting  ruin.     Thus  men  who  afl  this  part  are 
wilfully  their  own  deftroyers.     Their  final  deftrudlion  is  etire- 
ly  of  therafelves.     They  afl  contrary  not   only  to  the   com- 
mands of  heaven,  but  they  violate  the  diftates  and  conclufions 
of  their  own  reafon.     For  they  cannot  but  admit,  in  cafe  they 
confider  and  allow  they  have  immortal  fouls,  that  they  are 
infinitely  more  precious  than  the  things  of  the  world,   and 
therefore  the  falvation  of  tliem  ©ught  to  be  fet  higher  tlian  any 


C  H3  3 

temporal  acqulfmon,  and  fought  and  purfued  cxceedlrgl/  be- 
yond  it.  They  know  and  their  judgments  declare,  where 
their  conduit  muft  lead  and  land  them  forever,  even  in  un- 
utterable mifery,  anguifti  and  horror,  "  Where  the  vorrtJ 
«  dieth  not  and  the  fiie  is  not  quenched." 

Let  us  now  be  ferioufiy  exhorted  to  attend  to  the  concerns 
cf  our  fouls  above  every  other  acquifition.     Let  us  remember 
how  much  it  coll  Chrift  Jefus   to   procure  the  redemption  o- 
them.     Confider  his  bloody  fweat  in  the  garden,  and   how  he 
grOiuedarJ  died  on  thecrofsin  order  that  pardon  and   fal- 
vation  might  be  purchafed  for  your  fouls.     Wherefore,  if 
we  now  neglea  our  fouls,  not  only  muft  we  fuffer   the   tor- 
ment  of  our  lofs,  but  all  the  encreafed  wrath   of  Jehovah   for 
defpifmg  the  blood  of  his  fon.     O   let  us  therefore  humble 
ourfelves  before  God,  becaufe  of  our  worldly  mindednefs  and 
carnality.     Let  us  repent  of  our  fins  and  turn  unto  God  by 
faith  in  Jefus  Chrift.     Remember  how  our  bleffed  Saviour  ef- 
teemed  the  riches  of  tliis  world,   hov.'  indifferent  he  was  to 
them,  and  let  us  imitate  his  example.     Let  It  appear  that  we 
are  chiiftians  In  reaHty,  by  living  above  the  woild  and  laying 
up  our  treafures  in  heaven.  «  Put  ye  on  the  Lord  Jefus  Chrift, 
«  and  make  no  provifion  for  the  flalh  to  fulfil  the  lufts  thereof. 
««  Look  not  at  the  things  which  are  feen  and   temporal,  bui  at 
«  the  things  which  are  unfeen  and  eternal." 


iiiw  m  iniiiiwi.'m««u«»c<kMxgf' 


SERMON    XXII. 


The  Duty  of  Declining  Chriftians. 


Rev.  il.  4,  ^.  Ksvfrthekfs  I havt  fom^'what  againji  thee,  lecaufe  thorn 

haji  left  thyfrflhve.     Kemeviber  therefore  from  ivhence  thou  art 

fallen^  and  repent  and  do  thy  firjl  ivorisj  or  elfe  I  'will  come  unto 

thee  quickly.,  and  fwill  remove   thy  candlejiick  out   if  his  flace^ 

except  thou  repent. 

THESE  vfords  are  part  of  a  letter  written  at  the  exprefs 
inftance  of  the  Son  of  God  by  the  Apoftle  John,  to  the  minif- 
ter  and  church  of  Ephefus.  The  minillers  of  thefe  feven 
churches  arc  ftiled  angels ;  becaufe  as  angels  are  the  mef- 
fengers  of  heaven,  fo  minifters  are  meflengers  of  God  to 
mankind,  to  preach  and  explain  to  them  the  divine  xnef- 
fages  contained  in  the  gofpel.  It  happened  in  this  church 
as  in  moft  of  human  focieties,  that  tho'  there  was  fome 
good,  yet  there  was  a  mixture  of  evil  therein.  Jn  fome  ref- 
pecls  they  deferved  praife,  yet  in  others  they  were  worthy  of 
blame.  What  was  good  and  commendable  in  them,  is  taken 
kind  and  particular  notice  of,  and  they  receive  high  approba- 
tion for  the  fame.  Attend  to  the  endearing  praifes  given  them 
by  their  Lord.      "  I  know  thy  works,  and  thy  labour,  and  thy 


Inn 

*<  patience,  and  how  thou  canft  not  bear  them  which  arc  evil  ; 
f*  and  thou  liaft  tried  them  which  iaj,  they  are  apoftlcs  and 
«*  are  not,  and  haft  found  them  liars  ;  and  haft  borne,  and 
*'  haft  patience,  and  for  my  name  fake,  haft  laboured,  aad 
«*  haft  not  fainted ."  Could  more  be  faid  in  recommendatioa 
of  any  church  or  people  ?  How  many  amiable  qualities,  vir- 
tues and  graces,  are  here  eminently  and  diftindly  praifed  ^ 
Such  as  works  of  righteoufnefs,  affiduity  in  duty,  patience  un- 
der afBi(5tions  and  fufferings,  perfeverance  in  religion,  aiming 
^t  the  glory  of  God  as  their  chief  end,  labouring  for  the  honor 
of  Chrift's  name  and  the  advancement  of  his  kingdom,  pecu- 
liar zeal  for  truth  in  dodlrine,  purity  in  worfhip  and  morals, 
ftridnefs  in  government  and  difcipline,  rejeding  apoftolic  im- 
pofters,  ignorant  and  wicked  minifters,  &c.  Yet  after  all 
thefe  grand  encomiums  upon  their  excellencies,  our  Lord, 
whofe  eyes  are  as  a  flame  of  fire,  beholds  fomething  amifs  in 
them,  and  in  the  wonders  of  his  gocdnefs  and  love,  he  does 
not  omit  to  reprove  with  faithfulnefs.  And  this  he  does  in 
the  moft  beautiful,  gentle,  and  fubduing  language  in  our  t8Xt„ 
**  Neverthelefs,  I  have  fomewhat  againft  thee,  becaufe  tliou 
**  haft  forfaken  thy  firft  love."  This  is  the  evil  laid  to  their 
charge,  and  the  only  thing  amifs  in  them  ;  they  had  forfaken 
their  firft  love  ;  the  warm  and  tender  affedions  they  felt  and 
ezercifed  in  the  feafon  of  their  firft  efpoufals  to  Chrift,  had 
luffered  abatement  and  langour.  They  had  not  loft  their  love 
or  religious  afFefiions  entirely,  but  thofe  which  they  once  had, 
alas  !  had  become  cold  and  fubfided  ;  they  po/refTed  not  that 
life  and  ardor  which  were  formerly  experienced,  but  were  like 
a  flame  in  the  focket,  approaching  to  extinftion.  After  this 
our  Lord  fubjoins  a  clofe  and  pungent  exhortation.  "  Re- 
*'  member  therefore  from  whence  tliou  haft  fallen,  and  repent, 
«♦  and  do  thy  firft  works."  To  this  exhortation  is  added  a 
moft  lolemn  and  alarming  threatening,  "  Or  cKe  I  will  come 
"  unto  thee  quickly,  and  remove  thy  c.indJertick  out  of  his 
"  place,  e.'ccept  thou  repent.'*     Such  a  frie:;dly  aad  faithful 


admonition,  and  fuch  an  awful  warning,  ought  to  do  good  \i\o: 
a  medicine ;  faithful  are  the  wounds  of  a  friend,  tho'  they  maf 
be  very  painful  and  afBidive. 

We  fiiall  confider  thefe  words  at  prefent  with  relation  t® 
jpiiitual  decays  in  general,  and  as  applicable  to  p^rticulaj 
perfons,  as  well  as  churches.— Let  us  here  encjuire, 

Firft,  what  thefe  words  which  contain  the  reproof  raay  hi 
fuppofed  to  import. 

Secondly,  what  is  the  duty  of  thofe  who  may  find  themfelvea 
immediately  concerned  herein. — In  regard  to  the 

Firft,  you  may  obferve,  the  reproof  does  not  contain  any 
charge  of  grofs  immorality,  as  in  the  cafe  of  the  wicked,  the 
profane  and  profligate  part  of  mankind.  With  refpe<Sl  to 
thefe,  our  Lord  has  not  only  fome  t/jingshntmany  things  againft 
them.  His  charge  againft  them  is  infinitely  more  heavy  and 
dreadful,  fuch  as  wilful  ignorance,  fecurity,  obfiinacy  in  fin 
contempt  of  religion,  rejedion  of  his  gofpel,  trampling  under 
foot  his  blood,  doing  defpite  to  the  fpirit  of  grace,  impenitenc)', 
unbelief,  and  a  thoufand  various  and  aggravated  wickednefs* 
for  all  which  they  will  hereafter  be  called  to  an  impartial  and 
fearful  account.  But  the  perfons  referred  to  in  the  text,  are 
real  chilllians,  truly  pious  and  good,  as  appears  evidently 
from  the  context. 

This  charge  implies  more  than  common  frailties  and  im- 
perfections, to  which  the  beil  of  faints  are  always  fubjed  in  this 
very  imperfefl  ftate  of  holinofs.  There  is  no  man  liveth  and 
finneth  not.  This  text  is  defigned  to  teach  us  more,  than  that 
no  man  is  free  from  inhrmiues.  This  reproof  to  the  church 
of  Ephefijs,  introduced  with  fo  much  folcmnity,  muft  furely 
i^iply  more  than  the  common  frailties  to  which  the  moft 


[  247  ] 

eminent  chnftlans  are    ineident.     There  are   fome  weaker 
faints,  whofe  fpirits  are  tender  and  perhaps  not  well  inftruded, 
>vho  are  too  apt  to  apply  fcriptural  and  providential  rebukes 
to  themfelves  in  all  their  gloominefs  and  terror.  The7  become 
fenfible  of  many  evils  by  meditation  on  their  own  hearts  and 
clearer  difcoveries  of  God  and  his  perfe(5lions,  from  hence  they 
conceive  awful  apprehenfions  of  thsir  demerits,  and  pronounce 
bitter   things  againft  thsHifelves,  efpecially,  if  they  be  of  a  me- 
lancholy habit  and  a  penfive  turn  of  mind.  Such  infirmities  and. 
weaknefTes  we  find  often  attending  the  moft  pious  and  devout, 
and  tho'  thcfe  are  arguments  for  conftant  humility  and  watch- 
fulnefs,  yet  they  cannot  be  confidered  in  the   light  of  wilful 
fins,  nor  ought  the  tender  and  feeling  chriftian   with  keen 
feverity   condemn  himfelf  as  hereby  breaking  covenant   with 
God.     For  the'  Chrift  is  always  in  the  midft  of  his  churches, 
and  his  all  penetrating  eye  beholds  the  inmoft  thoughts  of  eve- 
ry foul>  yet  he  is  far  from  aggravating  and    refenting  the   un- 
willing and  lamented  failings  of  his  upright  fervants.     It  is 
not  agreeable  to  the   infinite  benignity  and  compaffion  of  hi?, 
nature,  to  make  the  worft  of  their  imperfeflions,  efpecially 
where  he  obferves  alfo  in  his  people  a  due  fenfibility   of  their 
failings  and  perceives  penitential  exercifes  of  heart. 

But  thefe  words  are  to  be  confidered  a  charge  againd  chrif- 
tians  as  decaying  and  declining  in  religion.  As  if  our  Lord 
had  faid,  "  O  thou  profeflbr,  and  member  of  the  chriftian 
church,  thou  renewed  and  converted  foul,  I  know  thy  works, 
faith,  patience  and  zeal ;  I  charge  thee  not  with  hypocrify, 
nor  infincerity  in  religion,  that  thou  haft  no  love  to  me  nor 
true  grace  in  thy  heart  ;  but  I  charge  thee  v.ith  being  a  de^ 
fe«5live  and  declining  chriftian,  thy  love  is  not  Co  fervent,  thy 
faith  fo  firm,  thy  walk  fo  Ready,  thy  converfation  fo  favonry 
as  it  might  and  ought  to  be.  Wert  thou  more  attentive  to, 
and  better  acquainted  with  thine  own  heart,  tliou  wouldft  dif- 

H2 


1 248 ) 

>ern  many  (deficiencies  and  fad  blots  and  blemiflies  there» 
Once  thou  couldft  allow  me  thy  whole  heart,  and  all  thine 
7(Te(ftions  flowed  towards  me  ;  but,  alas  !  how  art  thou  back- 
fjid€n,  how  is  thy  fine  gold  become  dim,  hew  haft  thou  forfa- 
ken  thy  firft  love  V* 

Whofe  heart  now  hasnotfome  mifgivlngs,  left  the  reproof 
may  be  dfrefled  to  him  ?  Who  among  us  can  lay  his  hand 
upon  his  breaft,  and  plead,  not  guilty  ?  Who  has  no  reafon 
for  jealcufy  over  himfelf,  and  can  venture  to  fay,  the  flame  of 
his  affedions  are  not  abated  ?  Is  there  that  liigh  efteern  of  the 
incomparable  worth  and  excellency  of  Chrift,  that  humble  and 
devout  gratitude  for  his  dying  love,  that  meek  fubmiffion  to 
his  will,  that  a<ftive  zeal  in  his  fervice,  that  charity  to  the  nee- 
dy, that  warm  benevolence  to  mankind,  that  prayerfulnefs  and 
holy  walking,  which  were  wont  to  be  in  us,  and  which  we 
once  poflelfed  and  difcovered  ?  O  that  we  could  all  make  the 
appeal  to  our  precious  Saviour,  which  the  Apoftledid,  when 
he  was  afked  this  queftion,  «  Simon,  fon  of  Jonas,  loveft  thou 
**me?" — And  reply  with  him,  "Lord  thou  knoweft  all 
"  things,  til ou  knoweft  that  we  love  thee."  Happy  church, 
7.nd  ble.Ted  individuals,  who  can  make  this  anfwer  ?  Or  have 
not  many  of  us  reafon  to  confcfs,  that  a  dull  and  nuggifti  tem- 
per have  taken  hold  of  us,  by  reafon  of  which  we  are  lefs 
fervent  in  fpirit,  lefs  warm  in  our  aifedlions,  lefs  devotional  in 
the  frames  of  our  mind  ?  Remember,  O  chrlftians,  time 
is  fafl.  hiftening  away,  eternity  is  juft  ready  to  open  upon  us, 
and  what  progrefs  have  we  made  towards  heaven  ?  While  the 
bridegroom  tarries,  are  there  not  too  many  of  us  {lumbering 
and  keeping?  May  net  Chrift  with  propriety  addrefs  us  as  he 
did  his  people  of  old  in  the  prophecy  of  Jeremiah.  «  Thus  faith 
*♦  the  Lord,  I  remember  thee,  the  kinduefs  of  thy  youth,  the 
♦'  love  of  thine  efpoufals,  when  Ifrael  was  holinefs  to  the  Lord, 
*«  the  firft  fruits  of  his  encreafe,  but  now  they  have  forfaken 
*•  me  ilie  fountain  of  living  waters,  they  are  gone  far  from 


[  5^49  3 

■*«  me."— Well  chiidians,  if  fuch  be  the  cafe  of  any  of  you, 
hearken  to  the  affeitionate  rebuke  sCnd  admonition  of  your 
Redeemer  addrefied  to  you,  to  warn  you  of  the  languilliing 
ftate  of  your  graces,  and  to  aroufe  you  to  return  to  your  firft 
love.     vV^hexefore  I  proceed, 

Secondly,  to  explain  the  duty  of  thofe  who  may  apprehend 
the  reproof  applicable  to  them.  "  Remember  therefore  from 
*«  whence  thou  art  fallen,  and  repent  and  do  thy  fkfl  works, 
«'  or  elfe  I  will  come  unto  thee  quickly,  and  will  remove  thy 
«  candleftick  oat  of  his  place,  except  thou  repent.'* 

Firft,  be  thoroughly  fenfible  of  thy  condition.  We  can- 
not be  too  deeply  concerned  about  our  everlafting  peace  and 
welfare.  Let  us  confider  how  matters  ftand  between  God 
and  our  fouls.  We  are  ready  to  enquire  after,  be  careful  of, 
and  confult  the  health  of  our  bodies  ;  why  fhould  we  not  be 
as  anxious  about  tlie  health  and  vigour  of  our  immortal  fpirits  ? 
Whether  they  profper  or  languilh  ?— Whether  their  graces 
cncreafe  or  decline  ? — Whether  our  faith,  love,  holy  afFc(aions, 
and  hope  ilourifti,  or  whether  they  wither,  fade  and  decay  I 

—Whether  we  make  advances  in  religion,  or  go  backward  ? 

Whether  we  grow  in  regard  to,  and  ftedfallnefs  in  duty,  or 
whether  we  become  more  indifferent  to,  and  negligent  of  the 
divine  fervice.  Let  us  awake  up  and  fearch  and  try 
ourfelves.  If  upon  fcrutlny,  we  find  ourfelves  departing 
from  our  firft  love  ;  is  it  becaufe  God  is  lefs  good,  Jefus  lefs 
amiable,  religion  lefs  excellent,  heaven  lefs  defirable,  and  lefs 
a  relifh  for  divine  ordinances?  If  this  be  our  unhappy  cale, 
nothing  ftrange  that  doubts'  and  fears  fljould  arife,  that 
there  fnould  be  fecret  damps,  fearful  mifgivings,  and  fad  fuf- 
picions  of  heart.  Examine  yourfelves,  try  yeurfelves,  knov/ 
ye  not  your  own  felves,  how  the  love  of  Jefus  is  in  you  ? 

Secondly,  be  deeply  affe<5led  with  the  unbappinefs  of  yo'3r 
prefent  circumftances.    We  fliould   not  only  endeavour  ta 


L  *5*  ] 

know  our  condition,  but  ws  fliould  lay  it  to  heart,  laxent  and 
bewail  it,  and  repent  in  daft  and  aOies.  Let  us  remember 
from  whence  we  have  fallen.  How  warm  our  affeaions  oncej 
how  tranquil  our  fouls,  ferene  our  hopes,  and  fubftantial  cur 
'joys,  when  God  firft  pacified  our  troubled  confciences  and  re- 
veaied  his  pardoning  love  to  our  hearts.  How  did  we  feel  in 
a  world  of  ^leafure,  as  tho'  heaven  had  come  to  earth  ?  Sen- 
timents of  gratitude  then  glowed  in  our  breafts,  and  we  felt  as 
tho' we  would  be  no  longer  faiihlefs  but  beUeving.  With  a 
lacred  ardour  and  humble  dependence  upon  divine  grace,  we 
fet  forward  in  our  journey  towards  the  heavenly  Canaan. 
£ut  doleful  confideratien,  where  ai  e  we  now  ?  How  has  our 
love  and  zeal,  our  hopes  and  comforts  languiflied  ?  What 
drowfmefs  and  ftupefaftion  befet  us  ?  How  many  fellow 
chriftians  are  outftriping  us  in  every  grace  and  virtue,  in  every 
gooa  word  and  work  i  What  fpiiitual  pleafures  do  they  enjoy, 
•what  celeliial  deliglits  do  they  tafte  ?  Let  our  fouls  blufh  and 
be  confounded,  when  we  contemplate  others  far  afcended  to- 
wards paradiie,  and  we  perhaps  ilill  groveling  on  the  earth,  or 
it  may  be,  going  the  down  ward  way.  Can  we  charge  God  with 
unkindnefs,  or  our  bleffed  Immanuel  with  negligence  ?  Where 
is  the  wifdom,  truth,  honor  or  grace  in  our  hearts  when  we 
unrefervcdly  dedicated  ourfelves  to  the  L.oid  and  folemnly 
vowed  to  be  forever  his  ?  Has  he  been  a  barren  wildernefs  to 
us  or  a  land  of  drought  ? — Has  he  dealt  with  us  untenderly, 
unfaithfully  or  deceitfully  ?  — No.  We  knew  that  his  love  is 
perfect  and  unchangeable.  If  he  hath  forfaken  us,  it  is  becaufe 
we  firfl  departed  from  him.  What  will  be  our  wretched 
condition  if  he  fhould  treat  us  as  we  do  him  ;  if  he  fliouId 
refent  our  coidnefs  and  neglecrs  as  they  delerve  ?  Tremble  at 
the  thought,  O  chrikiun  i  and  (hake  oif  thy  fupinenefs. 

Thirdly,  repent  and  do  thy  firft  works.  Confider  the  path 
on  which  thou  didft  take  thy  departure  from  God,  and  re- 
turn back  in  the  lame  way  in  which  thou  wenteft  aftray.     A 


[251    J 

traveller  who  hath  loft  his  road  and  finds  himfelf  wandering, 
paufes,  Hands  ftill,  and  recollects  where  he  is  fure  he  was  right, 
and  returns  by  the  fame  track,  however  mortifying,  tedious 
and  irkfome,  an  i  perfeveres  till  he  finds  himfelf  right  again, 
and  then  with  more  vigilence  and  induftry,  he  purfues  the 
well  known  WAy,  that  he  may  recover  the  time  he  hath  loft. 
Thus  let  the  wandering  chriftian  go  and  do  likewife.  *'  Thus 
"  faith  the  Lord,  (laud  ye  in  the  ways  and  fee,  and  afk  for 
"  the  old  paths,  where  is  the  good  way,  and  walk  therein  and 
**  ye  fhall  find  reft  to  your  fouls."  Every  wrong  ftep  leads 
farther  from  God  and  happinefs,  encreafes  guilt  and  danger, 
and  tlie  return  more  difficult,  the  heart  becomes  more  eftran- 
ged  and  alienated,  the  fenfe  and  relifh  of  divine  things  more 
languid.  Let  wanderers  and  backfliders  be  fpeedy  therefore  in 
their  return  to  God.  Whoever  defers  things  neceffary  to  be 
done,  never  performs  them  fo  eafy  as  at  firft.  If  we  delay  in 
this  importanc  bufinefs,  and  fhould  be  vifited  with  ficknefs  or 
the  iymptoms  of  death,  what  anguilh  muft  feize  the  foul, 
what  terrible  and  difmaying  fears,  what  ftings  zAd  reproaches 
•f  confcience  muft  the  creature  feel,  who  in  this  condition  ap- 
prehends himfelf  juft  ready  to  appear  before  the  bar  of  God. 
Let  a  dying  profpeiS  aroufe  us  from  our  leathargies,  ilumbers, 
and  flee  from  the  awful  danger.  If  we  would  wifti  to  die  in 
peace  and  in  fweet  ferenity  of  foul,  and  have  the  confolations 
of  the  divine  prefence  in  that  folemn  hour,  let  us  inftantly 
remember  from  whence  we  have  fallen  and  repent  and  do  our 
firft  works. 

Fourthly,  make  a  new  and  folemn  dedication  of  yourfelves 
to  God.  When  you  have  fuitably  confidered  and  inquired 
into  your  departures  from  a  precious  Chrift,  when  your  hearts 
become  afFe<5led  with  your  evil  conduft,  are  touched  with  the 
unhappinefs  of  your  condition,  begin  to  relent,  foften  and 
break,  then  take  with  you  words  and  retuorn  unto    the  Lord, 


C  25*  ] 

and  fay  with  the  Pfalmift ;  "  Againft  thee,  thee  only  hivt 
**  we  (inned  j  pardon  our  iniquities  for  they  are  great," — Or 
cry  with  the  repenting  and  broken  hearted  publican,  "  God 
"  be  merciful  to  us  finners."  Let  the  language  of  every 
chriftian  who  hath  forfaken  his  firft  love  be,  "  O  Lord  my 
God,  I  blufh  to  call  thee  mine,  or  by  my  name,  which  expref- 
fes  thy  relation  or  right  to  me,  or  my  obedience  and  love,  for 
I  have  unreafonably  and  wickedly  departed  from  thee,  and  in 
ftri<fljufl:ice  thou  mighteft  take  no  farther  notice  of  me,  but 
difcard  me  forever,  as  hell  deferving,  ungrateful  wretch  ;  from 
my  heart,  I  humbly  acknowledge  and  own  that  utter  dellrnc- 
tion  is  my  rightful  portion  j  yet,  O  Lord  God,  thou  keepeft 
covenant,  and  art  full  of  compaflion,  who  repenteft  thee  of 
the  evil,  and  pafleftby  the  tranfgreffion  of  the  remnant  of  thy 
people,  accept,  thro'  the  atoning  merits  of  thy  dear  Son,  the 
devout  purpofe  of  my  heart,  and  this  renewed  furrender  1 
make  of  myfelf  to  thee.  I  rsfolve  now,  in  thy  grace,  to  cleave 
to  thee  forever,  and  never  more  to  wander  or  depart  from 
thee,  take  not  thy  fpirit  from  me,  but  reftore,  O  God  of  my 
falvation,  thy  forfeited  countenance  and  favour;  deliver  my 
foul  from  guilt  and  the  other  effedls  of  my  wanderings,  then 
Ihall  my  tongue  fing' aloud  of  thy  righteoufnefs." 

Fifthly,  be  watchful  and  vigllent  when  thou  art  reftored 
to  thy  firll  love  and  do  thy  firft  works,  and  by  fervent  and  df- 
fiduous  prayer  deprecate  a  relapfe  into  that  evil  condition. 
*'  Watch  and  pray  that  ye  enter  not  into  temptation.  What 
**  I  fay  unto  you,  I  fay  unto  all,  watch."  Let  your  paft 
deviation  teach  you  circumfpe(n:ion,  and  your  pad  follies  wif- 
dom.  Endeavour  to  avoid  the  like  departures  for  the  future, 
*'  Keep  thy  heart  with  all  diligence  for  out  of  it  are  the  iffues 
"  of  life."  Confidcr  how  you  were  firft  beguiled  ;  recoUeft 
how  it  advanced  till  it  arrived  at  the  dreadful  ilTue  in  c5ur 
text.  Learn  no  more  to  truft  in  yourfelf,  or  rely  upon  your 
own  ftrength,  but  confide  in  divine  grace,  and  lean  continually 


[  253  ] 

upon  your  beloved.  Maintain  a  deep  and  tender  Impreffion 
of  your  conftant  dependence  upon  God.  Keep  up  a  conftant 
tendernefs  of  heart,  and  thus  you  will  be  preferved  in  peace 
and  comfort,  and  in  the  love  of  your  precious  Saviour. 

Laflly,  all  this  counfel,  exhortation,  and  admonition,  is  en- 
forced by  a  ftrong  argument  of  threatening  and  terror,  if  it 
Ihould  be  negleded  or  contemned.  "  I  will  come  unto  thee 
*'  quickly,  and  remove  thy  candleftick  out  of  his  place."  If 
the  love  of  Chrift  be  uncultivated,  and  the  fpirit  of  his  grace 
be  flighted,  he  will  defcend  in  tremendous  judgm.cnts  upon 
backfliding  churches  and  declining  chriftians.  The  threaten, 
ing  comprehends  in  it  every  fpiritual  evil.  He  will  unchurch 
them,  take  from  them  and  their  pofterity  the  means  of  grace, 
remove  his  gofpel,  his  minifters  and  his  ordinances,  his  fpirit 
fliall  no  more  ftrive  with  them,  their  houfe  will  be  left  unto 
them  defolate.  And  what  will  the  churches,  or  the  angels  of 
the  churches  do  when  thefe  fatal  calamities  fliall  come  upon 
them  ?  What  has  been  the  gloomy  ftate  of  that  once  flourifhing 
city  and  church  of  Ephefus,  to  which  St.  Paul  wrote  an  in- 
ftrudive  and  comforting  epiftle,  and  the  reft  of  the  other  glori- 
ous churches  In  the  extenfive  province  and  proconfulate  of 
Afia  ?  They  are  gone,  and  hardly  a  veftige  of  them  has  ap- 
peared for  many  centuries.  That  fine  country  is  wholly  lolt, 
overwhelmed  and  buried  in  the  thick  gloom  of  Mahometan  fu- 
perftition  and  delufion.  Let  all  churches  and  individual  chrif- 
:ians  be  all  attention  to  their  unhappy  example,  to  the  warning 
voice  of  Chrft,  and  the  folemn  monitions  of  heaven.  This  is 
a  great  and  flourifhing  church  of  ours,  it  has  been  founded 
more  than  an  hundred  and  thirty-iive  years,  yet  for  our  fad 
decays  God  may  remove  our  candleftick  from  hence  ;  where- 
fore let  us  always  keep  alive  our  firft  love ;  let  us  be  living  pe- 
nitential lives,  and  working  the  works  of  righteoufnefs. 


■BnasMMmw 


SERMON    XXIII. 


Jcfiis  Chrijl  the  good  Shepherd. 


John,   X.    n.     /  a7?i  tie  gosd  Shepherd. 

JESUS  CHRIST  is  reprefented  in  the  facred  oracles  as 
ruftaining  the  greatefl  variety  of  d'laraders.  There  is  no  of- 
fice or  relation  which  in^rlies  an)'  advantage  to  the  object  of 
ir,  but  Chrift  is  dcfcribed  as  fuftainiiig  and  difcharging  every 
branch  of  duty  belonging  to  it.  He  is  ftiled  a  prophet,  ordained 
a  prieft  forever,  and  is  exalted  as  a  king.  The  Saviour  is  his 
appropriate  and  exclufive  character.  An  hufband,  an  head,  a 
brother  and  a  friend  are  familiar  titles  of  Immanuel.  In  our 
text  and  many  other  paffages  he  is  held  forth  to  vievr  under 
the  vigilent,  careful  and  tender  image  of  a  Shepherd. 

Here  is  a  ftriking  accumulaiicn  of  offices,  v.herein  ambiticn 
has  no  influence,  neither  can  envy  find  a  ground  of  imputation- 
He  did  not  auumethefe  ofiices,  nor  does  he  execute  them  for 
his  own  (benefit.  It  was  inconceivable  condefcenfion  in  him 
to  fuiler  the  molt  exakcd  of  r.h?m  ;  and  he  erfcrutes  them  for 


C  ^55  J 

the  advantage,  the  fole  advantage  of  thoie  wlio  are  in  them- 
felves,.and  in  their  own  opinion  among  the  vileft  and  moft 
unworthy  creatures.  Who  is  a  God  Hke  unto  our  God  ? — He 
is  exalted  above  all  bleffings  and  praife — he  humbles  himfelf 
to  behold  things  done  in  heaven,  and  yet  he  (loops  to  perform 
the  part  of  the  moil  condefcending  friend — to  every  aft  and 
every  fervice  of  the  mod  endearing  and  compafllonate  name. 
Be  aftoniihed,  O  ye  heavenly  hofls,  at  this  !  Ye  inhabitants  of 
the  earth,  ftand  amazed  and  wonder  !  Blefs  the  Lord,  all  ye 
his  faints  ;  blefs  the  Lord  O  my  foul.  The  flock,  his  fheep, 
are  the  objedts  of  all  thefe  offices,  of  every  tender  and  afFec- 
tionate  part  he  performs,  in  all  the  variety  of  relations  he 
bears.  For  them  he  left  his  fathers  bofom,  the  adoration  of 
angels,  and  all  the  celeftial  glories  ;  for  them  he  affumed  hu- 
man nature — fufFered  poverty  and  reproach — laid  down  his 
life  for  them,  and  endured  the  excruciating  pains  of  the  crofs. 

Chrift  Is  every  where  fpoken  of  as  a  (hepherd.  In  the  Old 
Teilament  he  was  abundantly  prophecied  of  under  this  title, 
and  in  ihe  New  he  is  the  great  fliepherd,  the  fhepherd  and 
biihop  of  fouls  ;  and  here  in  our  text,  he  calls  himfelf  the  good 
fliepherd.  "  I  am  the  good  fhepheid."  And  in  evidence  of 
his  worthinefs  of  this  chara(5ler  and  in  proof  of  his  goodnefs, 
he  gave  his  invaluable  life  for  the  fheep.  All  that  your  at- 
tention can  be  invited  to  in  a  contradted  difcourfe  will  only  be, 

Firft,  to  confider  what   this    charafl^r,  when   afcribed  to 
Chrift,  implies  in  it  with  refped  to  his  flock. 

Secondly,  what  are  the  important  ads  denoted  by  it,  which 
he  performs  towards  his  (heep.     In  regard  to  the 

Firft,  many  things  are  involved  and  comprehended   herein. 
If.  implies  that  Chrift's  flock  are  the  obj^<9'  of  Iiis  peculiar  care 

l2 


ind  attention.  The  office  or  chara<^ev  of  a  fhepherd  evident" 
ly  comprehends  this  in  it.  Thefe  are  feme  of  his  effenttal  du- 
ties. A  (hepherd  without  care  or  concern  for  the  flock  is  an 
abfurdity.  Such  an  one  our  Lord  declares  is  not  the  fhep. 
herd,  but  an  hireling,  a  thief  and  a  robber,  that  careth  not 
for  the  flieep,  and  vhen  the  wolf  corneth,  he  fleeth.  But 
the  true  fliepherd  hath  a  genuine  concern  for  the  intereft  and 
welfare  of  the  flock.  This  is  the  defign  df  his  charader,  and 
the  obje(5l  of  his  highefl:  attention. 

When  Chrift  is  ftiled  a  fhepherd,  it  denotes  that  the  interefl 
of  the  flock  lies  near  his  heart.  Its  welfare  is  the  objeft  of  his 
inceflant  attention.  There  are  no  moments  in  which  he  feels 
indifferent' to  its  fafety,  or  in  which  his  agency  is  not  employ- 
tdibr  its  happinefs. 

Jefus  Chrifl;  has  the  heart  and  temper  of  a  fnepherd,  the 
moft  careful  and  tender  feelings  towards  his  flieep.  All  this 
proceeds  from  the  kindefl:  aff'eflion.  Love  is  the  fource  of 
every  branch  and  in  finance  of  it.  No  other  principle  can  in- 
fluence him  in  the  part  which  he  performs.  "  He  is  the  fliep- 
"  lierd  of  Ifrael  who  never  flunibers  nor  fleeps."  He  can 
derive  no  advantages,  herefrom,  no  acccfllon  to  his  glory,  nor 
addition  to  his  blifs.  The  benefits  and  advantages  in  this 
cafe  are  all  in  favour  "of  the  fiieep.  He  loves  them  with  the 
moll  ardent  afTevSlion,  fo  that  he  gave  up  his  life  for  them. 

The  love  of  Chri.l:  to  his  people  is  two  fold,  commonly  cal- 
liSc  a  love  of  benc'^olence  and  a  love  of  complacency.  They 
are  the  objefts  of  the  one  or  the  other  according  to  the  differ- 
ent conditions  in  which,  they  are,  in  a  flate  of  nature  or  in  ?, 
fta'^e  of  grace.  Kis  love  in  the  latter  fen  fe  is  exercifed  only 
■  towards  bel'evets,  to  thofe  who  are  his  aftual  members  by  a 
true  and  living  faith  :  hence  they  arc  de'cribed  as  thofe  who 
hear  his  voice  and  follow   him.     They   lefpetS,  love  and  ad- 


C  2^7  3 

fliire  him  as  their  fiiepherd,  and  they  will  nat  follow  another. 
None  can  be  the  objects  of  this  kind  of  love,  only  thofe,  who 
have  fome  amiable  qualicies  and  principles  in  them,  or  ibme- 
thing  in  a  fpiritual  fenfe  lovely  belonging  to  them.  Now  none 
©f  the  fons  of  men  have  any  thing  of  this  kind  in  them,  until 
they  are  converted  and  have  put  on  Chrift  and  his  rlghteouf- 
nefs  by  faitli ;  for  it  is  grace  andholinefs  which  is  the  reafon  of 
their  lovelinefs.  Hereby  they  become  fubje<5ls  of  what  is  ami- 
able, and  thus  objeds  of  divine  complacency. 

Bat  a  love  of  benevolence  is  extended  to  all.  Hence  fays 
•ur  Lord  in  the  context,  "  Other  fheep  I  have  which  are  not 
"  of  this  fold,  them  alfo  will  I  bring  and  they  fhall  hear 
**  my  voice  ;  and  there  fliall  be  one  fold  and  one  fiiepherd." 
Thefe  alfo  in  the  proper  time  fhall  be  brought  unto  me,  be. 
lieve  on  my  name,  and  be  taught  of  the  father.  Therefore  he 
prays  not  only  for  thofe  who  have  believed  already,  but  for 
all  fuch  who  fhould  come  unto  him  in  future.  "  Neither, 
«  fays  he,  pray  I  ibr  thefe  alone,  but  for  them  alfo  who  (hall 
**  believe  on  me  through  their  word."  Now  while  they  are 
his  people  in  this  general  fenfe,  remaining  in  ftupidity,  fecuri- 
ty,  impenitency  and  unbelief,  they  can  only  be  objefts  of  his 
love  of  benevolence.  And  this  love  induced  him  to  lay 
dowahis  life  for  all,  even  for  thofe  who  were  enenues.  "While 
**  we  were  yet  enemies  Chrift  died  for  us." 

Again,  the  care  of  Jefus  Chrift,  the  great  and  good  fhep 
herd,  extends  to  all  his  flieep  without  exception  j  his  love  is 
tvithout  partiality.  His  regard  to  them  is  not  regulated  by 
the  figure  they  make  in  the  eyes  of  the  world.  His  affedion 
is  built  on  a  very  different  ground.  Nay,  it  appears  from 
the  holy  fcriptures,  that  the  confideration  which  gives  things 
value  in  the  fight  of  men,  often  renders  them  contemptible  in 
the  fight  of  God.  This  feems  to  be  the  amount  of  a  general 
obfsrvation  of  our  Lord.     "What  is  highly  efteemed  among. 


I  258  3 

«« men  IS  an  abomination  in  the  fight  of  God."  Jefas  Chrift 
feeth  not  as  men  fee.  They  look  on  outward  appearances  and 
profeffions,  but  he  looketh  at  the  heart.  Neither  circumcifion 
nor  unciicumcifion  with  him  availeth  any  thing,  but  the  new 
creature,  faith,  and  keeping  the  commandments  of  God.  All 
who  are  of  this  fpirit  and  character,  are  the  objcvts  of  Chrift's 
affcdion  and  care,  becaufe  thefe  are  of  the  father,  from  whom 
cometh  down  every  good  and  perfeft  gift.  Every  fuch  perfon 
pertains  to  Chrift  and  is  a  part  of  his  paftoral  charge,  however 
hated  by  the  world,  or  loathfome  in  their  own  eyes. 

Some  true  faints  who  belong  to  the  (heep-fold  of  Chrift,  are 
full  of  doubts,  helications,  and  rnifgivings  of  foul.  Divers 
circumftances  and  refledtions  confpire  to  make  them  draw  the 
gloomy  concluflon,  that  ihey  appertain  not  to  Jefus,  nor  are 
the)  lubjttfts  of  his  fpecial  care  as  the  ftiepherd  of  Ifrael. 
They  are  fometimes  in  fuch  a  fituation  from  fears  within  an  d 
troubles  without,  that  aftonifhment  lays  hold  upon  them,  and 
the  painful  fufpicions  gather  ftrength  from  every  view  they 
take  of  their  heart  and  life,  that  they  are  not  chriftians,  that 
they  have  no  intereft  in  his  diftinguifhing  love.  If  I  had, 
fays  the  foul,  how  comes  it  to  pafs  that  things  are  thus  with 
me  ?  Deep  calleth  unto  deep  j  inward  darknefs  joined  widi 
outward  affli(ftions.  They  are  often  bemoaning  themfelves 
with  fuch  bitter  lamentations  as  thefe  ;  alas  1  for  this  day  is 
great,  it  is  the  time  of  fore  and  complicated  troubles.  They 
are  frequently  adopting  the  mournful  language  of  Job,  "  Be_ 
"hold,  nve  go  forward  but  he  is  not  there,  and  backward,  but 
*'  tve  cannot  perceive  him  ;  on  the  left  hand  where  he  doth 
*'  work,  but  ive  cannot  behold  him,  he  hideth  himfelf  on  the 
*'  right  hand,  that  -we  cannot  fee  him."  "  O  that  we  knew 
*'  where  we  could  find  him,  that  we  might  come  even  to 
«»  his  feat."  Thus  many  a  time  their  diftrefs  is  eminent,  and 
their  anguiOi  poignant.  When  their  melaiicholy  circumftan. 
ces  would  feem  to   call  for  fome  token   ol   his  favour,  fome 


[  259  3 

i'mile  of  his  loving  kindnefs,  he  makcth  clouds  his  covering 
and  darknefs  his  pavilion.  This  Is  a  ftate  of  infelicity  beyond 
defcription.  The  fheep  befet  with  dangers,  afTaulted  with 
temptations,  and  furrounded  with  diftrelTes,  the  fhepherd  ab- 
fent,  and  none  to  help  or  comfort.  Sufpicions  and  fears  ref- 
pefting  Chrift's  affedion  are  painful  and  afflidive  to  the  faint 
beyond  meafure.  The  fpoufe  perhaps  alludes  to  this  cafe 
when  ihe  pours  forth  this  raoll  earned  petition  and  fervent 
requeft,  "  Set  me  as  a  feal  upon  thine  heart,  as  a  feal  upon 
"  thy  arm,  for  love  is  ftronger  than  death  and  jealoufy  more 
*'  cruel  than  the  grave." 

But  amidft.  all  this  difcouragement,  darknefs,  diffidence  and 
dread,  the  good  ihepherd  is  at  hand,  and  whifpers  to  thera 
"  Son  be  of  good  cheer,  thy  fins  are  forgiven.  His  care  is 
extended  to  his  (heep,  and  his  agency  exerted  for  their  fupport. 
He  interpofes  and  difperfes  every  cloud,  in  fuch  a  way  as  (hall 
difpky  to  them  the  good  pleafure  of  hisgoodnefs. 

If  a  tender  fhepherd  fliuts  up  a  particular  flieep  for  a  feafon, 
and  fecludes  it  from  the  privileges  of  the  flock,  yet  in  this  cafe 
it  Is  always  an  adl  of  care,  to  preferve  it  from  fome  evil,  or  to 
heal  It  of  fome  difeafe. 

The  care  which  Chrlft  exercifes  toward  his  people  is  pecu- 
liar ;  it  is  different  from  that  common  providence  which  he 
exercifeth  toward  the  world  In  general.  The  aits  and  inilan- 
ces  of  It  are  peculiar,  and  the  fruits  and  effects  of  it  are  fo  alfo. 
They  are  the  fubjeds  of  his  common  providence  as  well  as 
others,  but  they  are  moreover  the  fubjedls  of  thofe  fpeclal  ads 
of  gracious  tendernefs  and  affcdionate  care,  which  he  performs 
as  the  fliephsrd  of  his  flieep. 

This  leads, 


[    2^0    3 

Secondly,  ta  confiJer  what  thofe  important  a<fts  denote, 
which  he  performs  toward  his  fheep.  And  they  may  be  re^ 
duced  to  thcfe  three,  feeding,  leading,  and  proteifting  them. 

Firft,  Jefus  Chrift,  as  the  good  fhepherd  of  his  flock,  feeds 
them.  It  is  one  of  the  chief  and  principal  branches  of  a  fliep- 
heid's  office,  to  feed  the  flock  committed  to  him.  In  this  ref- 
pe6l  Chrift  afts  the  part  of  a  liberal  and  beneficent  ftiepherd. 
It  is  tiue  he  does  not  now  feed  it  in  perfon.  His  perfon  is  in 
heaven,  which  muft  contain  him  till  the  reftoration  of  all 
things.  He  appears  not  in  perfon  to  any  on  earth,  neither 
are  any  admitted  here  to  behold  his  perfonal  glory,  any  other- 
wife  than  by  faith  in  the  reprefentations  of  it  given  in  his  word. 
It  is  herein  and  hereby  his  people,  as  in  a  glafs,  behold  his 
glory.  In  the  future  world  they  Ihall  behold  it  in  his  perfon, 
as,  in  believing,  they  now  do  in  the  iacred  fcriptures. 

The  way  in  which  Chrift  feeds  his  fiieep  here,  is  by  provid- 
ing paftures  and  food  convenient  for  them.  Thefe  paftures 
are  his  word  and  ordinances.  They  are  adapted  and  defigned 
to  anfwer  this  purpofe  ;  they  are  intended  as  the  means  for 
the  lupport  and  nouriftiment  of  the  new  creature,  until  it  fhall 
arrive  at  the  ftature  of  a  perfedl  man  in  Chrift  Jefus. 

The  end  of  pafture  is  not  anfwered  unlefs  it  ftrengthens  and 
promotes  the  growth  of  the  creature,  fo  the  intention  of  the 
word  and  ordinances  will  not  be  accomplifhed,  unleis  they 
comfort,  edify,  and  ftrengthen  chriftians  ;  and  if  they  produce 
not  this  nouridiing  effect,  it  forms  a  ftrong  prefumption  that 
they  are  not  Chriil's  (hecp.  The  word  and  ordinances  are  not 
in  themfelves  thus  nutrioious,  or  the  mere  ufe  of  them  would 
be  fuiScient  j  but  as  we  find  this  effeft  doth  not  follow  of 
courfe,  we  muft  therefore  confider  them  in  another  point  of 
view.     It  is  not  in  them,  nor  in  thofe  who  adminifter  them,  aS 


[    26l    ] 

fome  have  fondly  and  delufively  imagined  ;  but  the  bleffing 
of  God  accompanying  them  which  renders  them  efficacious. 
They  are  only  the  means  and  not  the  nourifhment  itfelf.  It  is 
the  gracious  influences  of  the  holy  fpirit  in  and  by  the  means 
-which  are  ftriiflly  and  truly  the  nourifhment.  The  powerful 
application  of  thefe  are  of  a  fpiritually  ftrengthening  nature, 
and  they  go  from  ftrength  to  ftrength.  Thus  the  fpirit  takes 
the  things  of  Chrift,  and  by  the  facred  inftitutions  fhews  them 
to  the  believer  j  hence  he  grows  by  the  fincere  milk  of  the 
word,  and  in  this  way  he  is  faid  to  grow  in  grace. 

Jefus  Chrift  feeds  his  fkeep,  by  giving  his  fpirit  to  dwell  in 
them.  By  his  agency  he  opens  their  underflandings  to  per- 
ceive the  glorious  things  of  religion.  By  his  agency  the  word 
and  ordinances  become  effectual  means  of  the  convidlion, 
converfion,  famflification  andfalvationof  finners.  Hence  our 
Lord  prays,  "  Sandify  them  by  thy  truth,  for  thy  word  is 
*'  truth."  From  this  arifes  the  difference  which  chriftians  ex- 
perience at  different  feafons,  refpeding  the  fame  truths  and 
ordinances.  •  At  one  time  their  hearts  are  filled  with  holy 
affe<Siions,  and  burn  within  them,  as  the  hearts  of  the  difciples 
did  when  they  converfed  with  our  Lord  on  the  road  to  Emaus, 
while  they  pray,  read  or  hear  the  word,  or  atlend  upon  a  fa- 
crament.  At  other  times,  under  the  fame  means,  and  employ- 
ed in  the  fame  duties,  all  is  coldnefs,  darknefs  and  ftupidity. 
The  reafon  of  this  difference  is,  that  the  fpirit  is  prefent  by  his 
-agency  at  one  feafon  and  not  at  another.  Sometimes  divine 
inftitutions  feed  their  fouls  as  with  marrow  and  fatnefs,  and 
refrefh  them  as  with  the  ticheft  wines ;  at  others  they  are  weak 
and  feeble,  deftitute  of  power  and  authority.  The  various 
frames  of  chriilians  frequently  arife  from  the  prefence  or  ab- 
sence of  the  fpirit,  when  they  ars  attending  the  means  of  grace. 

Secondly,  the  good  fhepherd  leads,  guides  and  directs  his 
fhsep.  This  is  a  great  and  diftinguifliing  blefTing.  Tho'  bis 
.government  is  over  all,  yet  he  performs  no  fuch  atJts  in  refpe<fl 


C  262  ] 

to  tlie  reft  of  our  guilty  race.  Thus  fpeaks  the  Pfalmift  from 
his  own  experience,  "  He  leadeth  me  befide  the  ftlll  waters  j  ' 
<*  he  reftoreth  my  foul ;  he  leadeth  m.e  in  the  paths  of  righte- 
<«  oufnefs  for  his  names  fake."  Thus  he  leads  his  people  by 
his  word,  his  fpirit  and  his  ordinances.  He  guideth  Jofeph  as 
a  flock.  This  is  his  conduct  not  only  toward  his  church  in 
general,  but  towards  every  believer  in  particular.  The  fllll 
waters  by  which  they  are  led  afford  them  pleafant  profpeds, 
many  comfortable  views  of  divine  things,  many  a  cooling  and 
refrefhing  draught  when  they  are  thirfty  or  weary.  The 
confolations  of  religion  which  flow  from  thofe  living  fprinj^s 
©f  water,  are  gladnefs,joy,  and  pleafure  to  their  fouls.  Thofe 
who  are  led  in  the  paths  of  righteoufnefs,  that  is,  in  the  way  of 
duty,  enjoy  fweet  peace,  tranquility  and  hope. 

■'  Thirdly,  protection  is  another  thing  which  Chriftas  afliep- 
herd  renders  his  fliecp.  It  is  an  efTential  part  of  the  office  t>f  a 
fhepherd,  to  protect  the  flock.  Its  need  of  a  fhepherd  arifes 
from  its  weaknefs,  expofednefs,  and  danger.  As  bcafts  of  prey- 
are  ever  feeking  the  deftru(5tion  of  fheep,  fo  there  are  numerous 
enemies  continually  lying  in  wait  to  devour  the  flock  of  Chrift. 
As  fheep  are  fhe  moft  impotent  and  defencelefs  tribe  of  animals, 
fo  when  our  Lordfuftains  the  charader  of  a  fliepherd,  it  muft 
imply  his  defence  and  proteftion  of  his  people.  The  eyes  of 
Jefus  obferve  from  afar  every  difficulty  and  every  danger  which 
threatens  them  in  all  the  variety  of  conditions  and  circumftan* 
ces  in  which  they  may  be.  Satan,  their  grand  enemy,  is  watch- 
ful of  every  opportunity,  and  fkilful  to  improve  it  to  their  in- 
jury. He  employs  various  ways  with  unfufpefted  art  to  tempt 
their  feet  aftray,  and  betray  ihem  into  his  fnare ;  and  were  it 
not  for  the  protecting  interpofuion  of  tlie  good  fhepherd,  total 
ruin  Would  be  the  allotment  of  every  faint.  He  guards  them 
againft  the  devil,  the  world,  and  the  flefti,  that  tho'  they  may 
fuffcr  from  them,  they  fiiall  not  be  deftroyed.  He  is  their  pro„ 
teflor  againft  the  peftilence  that  walketh  in  darknefs,  and  the 


plague  diat  finketh  at  noon  day.  If  the  earth  be  removed 
out  of  her  place,  if  it  reel  to  and  fro  like  a  drunken  man,  and 
become  an  uninhabitable  wreck,  their  almighty  fliepherd  has 
another  manfion  prepared  for  their  reception,  he  has  another 
even  an  eternal  kingdom  for  them  which  cannot  be  moved. 

A  brief  refledion  or  two  muft  clofe  the  fubje6l. 

Firft,  how  kind  and  condefcending  does  Jefus  Chrift  appear 
while  he  exhibits  himfelf  to  us  in  the  gentle  and  tender  image 
of  a  fliepherd  ?  Are  we  not  overcome  with  wonder  and  afto- 
nifhment,  that  he  (hould  defcend  to  adt  this  humble,  tho'  moft 
friendly  part.  Let  us  call  to  mind  his  native  dignity,  his  un- 
created glory,  that  he  is  and  ever  will  be  God  over  all,  and 
can  we  avoid  adopting  the  extatic  emotion  of  the  apoftle,  when 
he  cries  out,  behold,  what  manner  of  love  is  this !  O  hovw 
meek  and  lowly  does  the  Saviour  appear !  how  amiable  in  his 
humiliation  as  well  as  naajeftic  in  his  interceffory  charader,  at 
the  right  hand  of  his  father  !  Who  does  not  feel  with  pleafure 
the  power  and  force  of  fuch  inimitable  friendlhip,  gentlenefs, 
gcodnefs  and  condefcenfion? 

Secondly,  how  happy  and  blefTed  are  all  they  who  have 
Jefus  Chrift  for  their  fliepherd  ?  They  are  not  to  be  appalled 
tho*  the  earth  be  removed  and  the  mountains  caft  into  the  midft 
of  the  fea,  tho'  the  waters  thereof  roar  and  be  troubled.  The 
Lord  of  hofts  is  with  them  and  puts  underneath  them  his  ever= 
lafting  arms.  Jefus  is  their  fliield  and  refuge,  and  a  prefent  help 
in  every  time  of  trouble.  "  Fear  not  little  flock  it  is  your  father's 
*•  good  pleafure  to  give  you  the  kingdom.  Altho'  the  fig-tree 
*'  fliall  not  bloflbm,  neither  fliall  fruit  be  in  the  vines  ;  the  la- 
*'  hour  of  the  olive  fliall  fail,  and  the  fields  fliall  yield  no  meat  ; 
"  the  flock  fliall  be  cut  off  from  the  fold,  and  there  fliall  be  no 
"  herd  in  the  ftalls,  yet  rejoice  in  the  Lord,  and  joy  in  the  God 
**  of  your  falvation.     The  Lord  thy  God  in  the  midll  of  thee 

K2 


C  26+  3 

«*  IS  mighty,  he  will  fave,  he  will  rejoice  over  thee  with  joy.*'' 
Who  would  not  be  a  real  chriftian,  one  of  Chrift's  fheep,  in 
preference  to  the  higheft  happiuefs  this  world  can  raife  its  fa. 
vorites  to  ?  Confider  the  preferablenefs  of  the  pooreft  and  mean- 
eft  believer,  to  tlie  greateft,  higheft  and  moft  dignified  fmner. 

Thirdly,  how  awful  and  melancholy  is  the  fituation  of  thofc 
who  hav«  no  intereft  in  the  care,  protedion  and  love  of  this 
good  fliepherd  ?  Are  there  not  many  who  have  the  greateft 
realon  to  be  aflured  that  this  is  their  true  ftate  ?  Pray,  my  dear 
hearers,  confider  the  danger  and  terriblenefs  of  your  fituation. 
You  run  the  rifk  every  moment  of  finking  into  the  horrible 
pit  of  eternal  deRru(5lion.  Your  life  is  a  vapour,  and  you  live 
by  the  mere  forbearance  and  fufferance  of  that  God,  who  is 
angry  with  you  every  day.  Confider  what  you  will  do  if 
death  fhould  arreft  you  while  you  are  in  this  condition.  The 
thought  is  painful  and  dreadful,  and  it  had  been  good  for  you 
you  had  never  been  born. 

Wherefore,  awake,  arife,  Hce  to  the  arms  of  the  good  fliep- 
hsrd  ;  efcape  for  yeur  lives  to  the  city  of  refuge,  to  the  hope 
fet  before  you  in  the  gofpel,  ere  it  be  forever  too  late.  Re- 
member the  Lord  will  fhake  this  earth  to  pieces,  and  the  ele- 
ments will  melt  with  fervent  heat.  *'  Wherefore  give  all  dili- 
"  gence  to  make  your  calling  and  elefdon  fure." 


miwuwiJiu 


SERMON    XXIV. 


Soiii£  Marks  of  Clirifi's  Flock 


ifiitah,  xl.  II.  Hejhallfeed  his  flock  like  a  jhephtrd^  hi  Jhall 
gather  the  la77ih  'with  his  armsy  and  carry  the??i  in  his  hofonit 
ttnd Jhall  gently  lead  thofe  that  are  <v)ith  young. 

THE  defcriptlons  of  Jehovah  contained  in  this  chapter, 
arc  inimitably  grand  and  majeftic.  They  have  never  been 
equalled  by  any  pencil,  and  it  is  impoflible  they  fhould  be  ex- 
ceeded. How  inimitable  is  the  following  painting  ? — Witk 
what  bold  ftrokes,  with  what  energy  and  life,  with  what  force 
of  exprefllon,  does  it  exhibit  and  difplay  the  exceeding  great- 
cefs  and  incomparable  majefty  of  the  Moft  High.  "  Wh» 
*•  hath  meafured  the  waters  in  the  hollow  of  his  hand,  and 
**  meted  out  heaven  with  a  fpan,  comprehended  the  duft  of 
«  the  earth  in  a  meafure,  weighed  the  mountains  in  fcales  and 
"  the  hills  in  a  balance'? — Behold  the  nations  are  as  a  drop  of  a 
*«  bucket,  and  are  counted  as  the  fmall  duft  of  the  balance  : 
•*  behold  he  taketh  up  the  ifles  as  a  very  little  thing.  And 
*♦  Labanon  is  not  fufficient  to  burn^  and  the  beads  thereof 


1 266  j 

«  fuSicient  for  a  burnt  offering.  All  nations  before  him  arc 
<«  as  nothing,  and  they  are  countsd  to  him  lefs  than  nothing 
*'  and  vanity."  If  this  language  does  not  defcribe  divinity, 
felf-exiftent  and  independent  ;  inconceiveable  omnipotence, 
and  ineffable  glory,  it  is  abfolutely  impofHble,  it  fliould  be 
painted  in  any  language  whatever. 

This  chapter  is,  in  the  New  Teftament,  immediately  and  di- 
tedly  applied  to  Jefus  Chri ft.     In   the    third   verfe  we   have 
thefe  expreffions.     "  The    v^ice  of  him  that   crieth  in   the 
*' wildernefs,  prepare  ye  the  way  of  the    Lord,  make    ftraight 
•'  in  the  defert  an  highway  for   our   God  j"    even    that  God 
whofe    pidure   has  been  drawn  in  glowiag  colours  and    with 
a  daring  pencil.     Now  this  is  applied  to  John  the   Baptift  as 
the  forerunner  of  Chrift  in  all  the  Evangelifts.     For  that   he 
vas  Chrift's  forerunner  is  allowed  ;  therefore  the    God  fo    il- 
iuftrioufly  deHneated  in  the  language  already  quoted,  is  none 
other  than  the   Lord  Jefus  ;  of  confequence  Jefus   Chrift   is 
true,  effential  and  uncreated  God.     So  exprefs  an  application, 
of  what  is  here  fpoken,  to  Chrift,  one  would  be  ready  to  think 
fully  fufficient  to  determine  the  controverfy  refpedting  his  pro- 
per Godhead,    with  all  thofe  who  believed    in  divine  revela. 
tion  ;  and  divine  authority  alone  can  decide  in  a  matter   of 
this  nature. 

The  chapter  opens  with  the  moft  joyful  tidings,  that  there 
is  peace  on  earth  and  good  will  towards  the  children  of  men. 
**  Comfort  ye,  comfort  ye  my  people,  faith  the  Lord  of  hofts.  ' 
And  the  prophet  has  orders  to  proclaim  this  confolation  in  the 
moft  public  manner.  "  O  thou,  that  bringeft  good  tidings  to 
«  Zion,  get  ye  up  into  the  high  mountain,"  a  place  from 
vhence  thou  mayeft  be  extenfively  beared.  «  O  thou  that 
«'  bringeft  good  tidings  to  Jerufalem,  lift  up  thy  voice  with 
*«  ftrength,  lift  it  up,  be  not  afraid  ;  fay  unto  the  cities  of  Ju- 
«  dah,  behold  your  God.     For  the  Lord  God  'A-ill  come  v,  ith 


C  267  } 

«  a  ftrong  hand,  and  his  arm  will  rule  for  him."  This  God 
will  come  and  become  flefh  and  dwell  among  us  ;  he  will  come 
and  take  on  him  the  form  of  a  fervant ;  he  will  afliime  hu- 
manity and  his  arm  will  rule  for  him  ;  he  travelleth  in  the 
greatnefs  of  his  ftrength  through  the  work  of  redemption  ;  his 
reward  is  with  him  and  his  work  before  him.  His  divinity 
fapports  him  under  the  fufFerings  of  his  humanity  ;  the  former 
gives  infinite  virtue  and  efHcacy  to  the  latter.  His  reward 
Ihall  be  glorious,  "  For  feeing  the  travel  of  his  foul  he  (hall 
"  befatisfied.  For  the  joy  that  was  fet  before  him,  he  endu* 
*•  red  the  crofs,  defpifed  the  fhame,  and  is  fet  down  at  the 
"  light  hand  of  the  throne  of  God. " 

This  fame  perfon  who  is  drawn  in  all  the  majefly  of  the 
Sovereign  Jehovah  is  exhibited  to  our  view  in  the  text  in  one 
of  the  mofl:  harmlefs,  gentle  and  inviting  charaders.  "  He 
"  ftiall  feed  his  flock  like  a  fhepherd,  he  (hall  gather  the  lambs 
"  with  his  arms,  and  carry  tkem  in  his  befom,  and  (hall  gen- 
*'  tly  lead  thofe  that  are  with  young."  Remarkable  it  is  that 
the  bleffed  Jefus  is  reprefented  in  the  fcriptures  to  his  people 
under  every  figure  and  image  that  exprefles  fricnd(hip,  kind- 
nefs,  condefcenfion,  care,  tendernefs  and  love.  What  a  group 
of  them  is  before  us  ;  tho'  his  arm  is  ftrong  and  he  is  the  migh- 
ty God,  he  condefcends  in  all  the  carefulnefs  of  friendfhip  to 
provide  for  his  people.  Yea,  the  public,  the  weak  and  the 
young  are  the  objedis  of  his  peculiar  attention.  The  infants, 
the  children  of  his  church,  feem  above  all  others  to  attraft  his 
moft  afFedionate  care.  He  gathers  them  in  his  tender  arms 
and  carries  them  in  his  warm  and  companionate  bofom. 

Many  do^irines  of  high  and  ufeful  importance  arife  from 
this  fubjefl,  but  the  only  one  we  can  confider  at  prcfent  is, 
the  nature  and  charader  of  Chrlil's  flock  upon  earth. 

That  Chrifl  Jtfus  has  a  church,  a  fJock  in  the  world,  will  be 


readily  granted  by  all  the  believers  of  divine  revelatiorr. 
This  flock  confifts  of  believing  parents  and  their  feed,  who  are 
often  ftiled  Iheep  and  lambs.  He  has  had  fuch  a  number  in 
every  age  fince  the  fall,  and  will  have  fuch  a  number  through"- 
out  all  future  generations.  They  are  his  flock  In  an  eminent 
manner,  and  dillinguilhed  from  the  world,  ever  fince  Cain 
departed  from  it,  and  went  out  from  the  prefence  of  the  Lord, 
Till  this  unhappy  period,  which  feemed  like  a  fecond  apoftacy, 
Adam  and  Eve,  and  their  children,  belonged  to  the 
church.  And  the  fliort  hiftory  we  have  of  the  flock  of  Chrill 
before  the  flood,  tho'  a  long  term  of  more  than  fixteen  hun- 
dred years,  evidently  holds  forth,  that  the  children  of  the  an« 
tideluvian  faints  pertained  to  the  fame.  Why  are  the  children 
of  Seth,  Enos,  Enoch,  Methufalah  &c.  i'o  particularly  men- 
tioned, but  that  the  fons  and  daughters  born  unto  them  ap- 
pertained to  the  church  ?  After  the  deluge,  when  Ham  and 
his  fon  were  guilty  of  an  outragious  wickednefs,  fell  under  the 
curfe  of  their  father  and  their  God,  another  apoftacy  from 
religion  took  place,  and  they  and  their  pofteiity  were  loft  ; 
yet  the  church  (lill  continued  in  the  other  fons  of  Noah  and*^ 
their  children,  till  the  calling  of  Abraham,  to  whom  was  re- 
vealed a  new  and  more  clear  difpenfation  of  the  covenant  of 
grace.  And  did  Abraham  revive  and  fet  up  the  church  a 
nev.',  and  were  not  his  infant  offspring  alfo  admitted  into  it  ? 
So  throufi^hout  the  whole  Mofaic  economy  and  Jewifh  difpen- 
fation, children  pertained  to  the  church,  and  were  ever  ref- 
peded  as  lambs  of  the  flock.  So  our  Lord  himfelF,  after  whofc 
death  tlie  church  was  to  be  extended  to  the  gentile  nations, 
commanded  little  cljiidren  to  be  brought  unto  him  and  decla- 
red of  fucsh  is  the  kingdom  of  God.  The  apoftles  alfo  taught 
that  the  children  of  the  faints  are  holy,  and  to  be  diftinguilhed 
from  the  unclean  pofterity  of  the  heathen  tribes,  and  that  the 
promifes  made  to  believers  extended  likewife  to  their  chil- 
dren. 


I 


Some  have  arlfen  of  late,  who  praftically  declare,  that 
Chrift's  flock  has  no  lambs  in  it,  and  that  children  pertain  not 
to  the  church  ;  accordingly  they  take  little  care  of  the  inftruc- 
tion  of  their  own,  and  expend  little  pains   for  their  falvation, 
but  are  zealous  above  meafure  in  beguiling  away  the  fheep  of 
other  flocks,  troubling  and  perverting  the  church  ofChrift. 
They  compafs  fea  and  land  to  make  profelytes.     Beware  of 
fuch  left  they  delude  you  to  your  own  ruin  and  to  the  ruia  of 
your  children.     One  of  their  leading  marks  is,   "  They  creep 
*•  intohoufes,  and  lead  captive  filly  women."    And  the  moil 
of  the  profelytes  which  they  glean,  are  of  this  complexion. 
Let  them  alone,  for  to   their   maftcr  they  ftand  or  fall.     Let 
it  ever  be  our  bufinefs  to  provide  wholefome  food  for  the  flock, 
and  after  the  example  of  the  good  ftiepherd  extend  the  ten- 
dereft  care  and  moft  affeftionate  regard  to  the  lambs  thereof, 
affording  ftrong  meat  to  thofe  who  are  full  grown   and  with 
milk  nourlfhing  the  bodies.     The  exclufion  of  lambs  from  the 
flock,  contains  in  it  fomething  unnatural  and  cruel  ;  it  expofes 
them  to  calamity  and  death  ;  {o  the  exclufion  of  children  from 
the  church  is  not  only  unfcriptural,  but  it  is  unreafonable  and 
inhuman.     It  is  placing  them  in  the  fituation  of  heathen,  few 
of  whom  are  ever  converted.     Obfervation  afTures   us   that  It 
is  a  rare  thing  for  any  out  of  the  vifible  church  to  be  brought 
to  a  faving  clofurc  with  Chrift.     It  is  the  pradice  of  fome  bar- 
barous nations,  to  expofe  or  deftroy  many  of  their  children, 
that  they  may  not  be  encumbrances  on,  or  burthenfome  to  their 
families  ;  Co  people  who  exclude  thsir  children  from  the  vifiblc 
church,  however  it  may  be  done  through  ignorance  in  fome, 
and  wickednefs  in  others,  eminently  expofes   tlicm,   like  otiier 
heathen,  to  everlafting  deftrudlon.     Would  it  not  be  deemed 
barbarous  and  cruel  to  fee  parents  exclude  their  little  children, 
from  their  families,  and  afford  tliem  neither  food  nor  raiment ; 
it  is  equally  fo  with  a  church,  which  ought  to  be  the  family  of 
Chrift  to  thruft  out  their  children.     Will  good   parents  nurfe 
thsir  little  ones  with  care  and  tendernefs,  watch  over,  protect 


C  *7o  J 

and  guard  ihem,  fo  the  flock  ought  to  take  care  of  its  lambs, 
and  the  church  of  its  children.  Were  churches  careful,  faith- 
ful and  chriUian  on  this  head,  widely  different  would  the 
children  and  youth  be  from  what  they  are.  It  is  owing  to 
the  neo-ligence  of  parents  and  churches,  that  there  are  fo  many 
wicked  and  gracelefs  in  the  land. 

At  prefent  the  ftate,  condition,  {landing  privileges  and  blef- 
fings  of  the  lambs  ihall  be  omitted,  and  we  will  attend  to  the 
chara<Ser,  nature  and  marks  of  the  fheep  of  Chrift's  flock. 
Peter  was  commanded  by  our  Lord  to  feed  both  his  flieep  and 
his  lambs.  And  this  ought  to  be  the  condutS  of  every  true 
minifter  of  the  gofpel.  I  have  already  delivered  a  feries  of 
difcourfes  to  the  children  and  youth,  the  lambs  of  this  depart- 
ment of  the  flock.  We  fhall  now  confider  the  nature  and 
charafter  of  the  fheep. 

Firft,  they  are  all  of  one  kind  or  fort,  of  one  fpectes  and  qua- 
lity.     However  diftinguiflied  by  nation,  tribe,  family  or  lan- 
guage ;  however  diftant  in  time  from  each  other,  or  feparated 
by  place,  they  are  all  partakers  of  the  fame  nature,  of  the  fame 
kind,  and  have  the  fame  general  marks ;  they  are  fheep.    This 
is  the  term  by  which  the  chief  fhepherd  has  been   pleafed  to 
dcfignate  and  diftinguifh  them  from  all  others.     No   animal 
but  itfelf  pofTefTes  the  nature  of  a  fheep.     All  others  are  fpecifi- 
cally  different  from  it.      In  like  manner  Chrift's  fheep  are  all 
of  one  kind,  and  each  individual  has  the  fame  nature.     One 
may  be  weak  and  another  flrong,  one  poor  and  infirm,  and 
other  alert  and  lively,  one  ragged  and  torn,  another  fat  an- 
well  cloathed,  one  is  difeafed  and  fickly,  and  another  in  full 
vigor  and  health,  yet  however  different  in  appearance  and  cir- 
cumftances,  they  are  all  fheep  and  of  the  fame  kind  ;  they  are 
net  effcntialiy  or  fpecifically  different  from  each  other. 

Secondly,  fheep  will  not  lie  dov.-n  in  filthy  waters,  nor  wallow 


I 


I  271  5 

m  miry  puddles,  like  fome  animals  of  a  dItFerent  fpecies  Of 
kind.  It  avoids  from  its  nature  every  thing  of  this  fort,  and 
every  approach  to  all  degrees  thereof.  A  peculiar  inflinfl  of 
-nature  caufes  it  to  ftiun  all  fuch  places.  Remove  every  re- 
Piraint  which  threatened  danger  may  form,  and  from  a  natural 
antipathy  to  fuch  things,  it  is  fhy  of  and  flees  from  them.  If 
it  accidentally  falls  into  the  mire,  it  quickly  arifes  and  fprings 
item  it,  as  if  it  had  received  fome  foul  difgrace,  or  a  great 
and  lading  injury.  It  chuies  places  clean  and  dry  from  a 
oative  propenfity  to  them. 

This  is  the  condud  of  Chrift's  ftieep,  of  every  true  faint. 
The  tendency  of  their  nature  which  they  received  from  the 
fpirit  of  grace,  is  to  purity  and  holinefs.  The  breathings  of 
their  hearts  are  to  be  holy  as  God  is  holy.  And  their  daily 
prayer  is,  «•  O  God  create  in  us  a  clean  heart,  and  make  us  of 
**  pure  hands."  They  avoid  fin  and  moral  defilement,  not 
only  from  the  dangers  to  which  it  expofes  them,  but  likewife 
from  its  difagreeablenefs  to  their  new  nature.  If  at  any  time 
they  fall  tato  iniquity,  they  continue  not  therein,  but  arife 
again  by  repentance  and  repair  anew  to  the  blood  cf  Jefus 
for  cleaning  and  purificAtion.  Sheep  have-many  difficulties 
to  druggie  with,  fo  chriftians  have  numerous  trials  in  this 
world.  Within  often  are  faintings,  and  without  are  fears. 
And  if  Jefus  the  great  and  good  ftiepherd  did  not  interpofe, 
refcue,  deliver  and  fupport,  who  could  be  faved  ?  But  precious 
is  his  grace,  and  compafiionate  his  heart,  when  his  poor  (beep 
are  ready  to  be  devoured  by  every  prowling  bead,  and  over- 
whelmed in  every  ilough,  his  own  almighty  arms  form  a  de- 
fence around  them,  and  bring  falvation. 

Thirdly,  (heep  have  a  natural  taPie  and  fagacity  to  dif. 
cern  their  proper  food.  They  can  diftinguifla  the  wholcfome 
and  nouriftiing,  from  th-;  poifoneus  and  mortal  plant.     Hovv- 

L2 


i  272  ^ 

ever  arrfu'ly  it  may  be  mingled  with  their  provender,  they  will 
diicern  and  carefully  avoid  it.  Some  naturaliUs  have  obfer- 
ved,  that  *.hcy  poff^fs  this  fagacity  in  a  fuperior  degree,  fo 
that  they  will  pick  out  that  which  is  proper  and  nouriftiing, 
while  they  leave  that  which  is  noxious  and  unwholefome. 

Thus  the  fiieep  of  Chrifl:  have  a  tafte  and  difcernment  of  a 
moral  and  fpiritual  kind,  of  the  fame  ufe  and  erC.cicy.  They 
can  difcover  what  dodlrine  is  wholefome  and  true,  and  v. hat 
not  ;  vhat  is  agreeable  to  their  new  nature,  and  what  is  cther- 
wifc.  However  falfe  do(5trine  may  be  coloured  and  difgulfed, 
and  they  may  be  impofedupon  by  irfora  time,  yet  afterwards 
they  find  it  is  not  fit  food  for  them,  their  fouls  cannot  live  and 
thrive  upon  it  ;  it  is  not  the  fincere  milk  of  the  word,  and  they 
cannot  grow  thereby.  Nothing  can  be  proper  food  for  a 
fpiritual  nature,  only  that  vi-hich  is  fpiritual  and  fuitable  to  a 
fpiritual  tafce.  This  fpiritual  difcernnjent  does  not  ftriiflly 
depend  upon  laboured  reafonings,  great  powers  of  mind  or 
extenfivc  fpcculative  knawkdge  5  but  perfons  cf  thefeeblefl  un. 
derl^andings,  and  whofe  knowledge  is  very  limited  and  con- 
frafled,  in  feme  good  meafnre  pofTefs  this  holy  qualification. 
For  the  infpiration  of  the  Almighty  giveth  this  underftanding. 
They  have  an  umflion  from  the  holy  one,  whereby  they  know 
all  things.  It  is  in  regard  to  this  fpiritual  difcernment  the 
apoflie  declares,  "  He  that  is  fpiritual  judgeth  all  things." 
To  this  alfo  he  has  refpcft,  when  he  fpeaks  of  chrlftians  having 
their  fenfes  exerciied  to  difcern  good  and  evil.  It  is  allowed 
there  is  a  tafre  in  painting,  poetry,  architefture,  and  other  bran- 
ches of  art  r  why  fliould  there  not  alfo  be  a  tafte  in  religion  - 
Is  thtr.  not  a  beauty  in  holinefs,  and  in  holy  objefls,  as  well 
as  in  other  thii.i;S  ?  And  can  this  beauty  be  difcerned  without 
an  holv  tafte  ?  Dotli  not  the  mouth  tafte  readily  its  meat  ? 
So  doth  the  new  creature  tafte  the  trurhs  of  the  gofpel,  and 
feels  thep.>weV  of  pure  ;ind  undefiled  religion.  Tafte  and  fee 
that  the  Lord  is  gracious. 


C  273  ] 

Fourthly,  it  is  cbferved  of  flieep  tliat  they  know  their 
filepher-i,  and  can  diitinguifh  him  from  a  liianger  ;  they  know 
hts  voice  and  will  not  foilcw  another.  '  They  flee  ircm  .''ran- 
gers, becaule  their  voice  is  Itrange  unto  them.  Thii  our  Lord 
ailigui  as  a  dirciiminating  note  or  maik  of  his  ftieep,  whereby 
they  ^Tc  known  unto  others,  and  manifcil  unto  thomfelves. 
**  His  Iheep  hear  his  voice,  they  know  it  and  they  foilov/  him.'' 
They  have  eari  to  hear,  underftandings  to  kuow,  ar.d  hea:  ls 
to  follow  hi;n  whitheriO^vsr  he  leadeth. 

Thefe  marks  are  true  in  general  of  all  ChiilVs  ftieep  in  every 
age.  The  meaneil  in  the  fi.)ck  perceive  his  voice  and  can 
diltmguiih  it  from  that  of  a  ilrau^er.  They  underftand  his 
tru:ns,  feed  upon  his  word  and  rejoice  therein  ;  Itis  gofpel  is 
precious  to  them,  of  mi-TC  value  in  their  efteem  than  mountains 
of  gold.  To  ado[.t  the  language  of  the  fpoufe.  "His  lips 
*'  are  hse  liUies,  dropping  fweet  Imeliing  myrrh.  His  mouth 
*'  is  moit  fweet."  That  is,  his  voice,  nis  words,  and  truths, 
are  all  thus  uelightful  to  them.  The  Iheep  of  Chriil  not  only 
hea:-,  but  they  follow  him.  They  foiiow  the  found  of  his  voice 
without  hefuation.  However  it  may  thwart  their  own  bUnd 
and  corrupt  hearts,  they  receive  it  with  meekncfs.  They  fol- 
low his  example,  imitate  all  the  imitable  parts  of  his  charatfierj 
and  endeavor  to  walk  even  as  he  walked. 

Tin:e  will  not  admit  of  my  purfuing  this  fubjecl,  or  retail- 
ing the  marks  ofChriit's  (heep  any  farther  ;  and  fnall  there- 
fore conclude  with  a  few  words  of  application. 

Firfx,  how  great  and  v/onderful  is  the  grace  and  love  of 
Chrid,  that  he  h:.is  found  and  collected  a  ilock  fci  himlelf  from 
among  the  degenerate  fons  of  m^.n  ?  O  what  inlcrutable  con- 
defcenfion  and  goodnefs  is  here  ?  What  marvelous  mercy 
and  grace,  that  any  of  tlie  race  of  falkn  Adam  fhould  ftand  ia 


L  274  ] 

the  near  relation  to  him  of  his  (hcep  and  of  his  lambs  ?    That 

he  (hould  aiTame  to  them  the  tender,  gentle  and  endearing 
charadter  of  their  Ihepherd  ?  This  is  a  branch  of  the  unfearcha* 
ble  riches  of  nis  love.  It  ought  to  be  refic<5ied  back  with  affec- 
tionate wonder  and  adoring  admiiation.  With  propriety  may 
weemjploy  the  rapturous  language  of  the  loving  and  beloved 
defcipie,  "  Behold  what  manner  of  love  is  ihii,"  that  the  Sa- 
viour hath  beftowed  upon  us,  that  any  fuch  as  we  foouJd  be 
fele<5ted  for  his  flieep,  that  he  fhouid  lay  dov.n  his  life  for  us. 
Truly  he  is  the  good  Ihepherd,  who  gave  his  life  for  the  lhc?p. 
*•  O  the  depth  of  the  riches,  both  of  the  wifdom  und  know- 
*'  ledge  of  God,  hew  unfearchable  are  his  judgments  and  his 
**  ways  paft  finding  out  ?"  •'  O  that  we  may  be  able  to  com- 
■*' prehend  with  all  faints,  what  is  the  breadth  and  length  and 
**  depth  and  height,  and  to  know  the  love  of  Chrift  which 
"paiTeth  knowledge."  Should  not  the  love  of  Chrift  have  a 
feniible  and  conllraining  iniiuence  upon  cur  hearts  ?  Should 
We  not  live  wholly  to  hJiii  ?  Ought  we  not  to  imbibe  the  fpi- 
lit  of  St.  Paul,  who  in  raptures  laid,  *'  For  rne  to  live  is  Chrift 
**  and  to  die  is  gain."  V/hat  can  be  more  ungrateful,  unten- 
der  and  unkind  than  to  offend  him,  th:m  not  to  love  him  with 
the  moll  ardent  affection  ?  How  dear  cught  every  thing  to  be 
t®  us  which  appertains  to  him  ?  How  ihould  we  take  pleafus  e 
in  his  word>  his  truths,  his  worlhip,  his  fabbaths,  ordiaancts 
and  people  ?  Every  thing  \yhich  wears  his  image  or  feal,  Ihould 
be  to  us  inftead  of  a  thoufand  arguments  to  induce  us  to  eileem, 
refpeil  and  cleave  to  him. 


Secondly,  this  fubj eft  calls  for  folemn  fear chings  of  heart. 
In  the  light  of  it,  we  ought  to  try  and  examine  ourfelves- 
Do  rt'e  belong  to  his  flock,  or  are  we  all  of  the  number  ot  his 
Iheep  ?  How  bleifed  and  happy  fhould  we  be,  if  this  were  the 
cafe  ?  What  a  glorious  aflembly,  ^.hat  a  precious  church  > 
But  alas  !  however  exteufive  our  chvuity,  there  can  be  no  juli 


C  275  3 

gronnd  for  fo  enlivening  a  hope.  It  is  a  melancholy  truth, 
tJiey  are  not  all  Ifrael,  who  are  of  Ifrael.  Some,  perhaps.,  not 
a  few,  who  have  no  lot  or  intereil  in  this  muuci-.  Let  us 
therefore  to-day,  make  a  ferious  enquiry  inio  tliis  butinefs. 
What  will  it  avail  us  to  comfort  ourleives  that  we  are  of 
Chilli's  flock  and  confer t  with  it,  it,  when  the  great  dividing 
day  commences,  wc  fliaJl  be  leparated  from  it,  as  a  Ihepherd 
divideth  his  Iheep  trora  the  goats,  and  hear  the  awful  Sentence 
pronounced  upon  us,  "  Di;part  fiom  me  ye  curleU."  Where- 
fore let  us,  in  the  prefence  of  a  heart  learching  and  rein  trying 
God,  look  inco  our  hearts  and  into  our  lives.  Have  we  the 
nature  ot  the  iheep  of  ChriU  ? — Are  we  of  an  holy  nature  ?— 
Do  we  chule  holinefs  for  its  own  iutaafic  beaucies  and  excel- 
lencies ? — Have  we  che  rafte  ana  lagacicy  of  hii  ihcep,  to  difcera 
between  ^ood  and  evil  ?— To  ducover  Ipiritual  food,  from 
that  which  is  noxious  and  corrupted  ? — Do  we  find  paftures 
in  his  word  and  ordinances,  which  are  fweet  to  our  fouls  as 
the  honey,  and  the  honeycomb  to  the  talle  ? — Do  we  know 
Chi  ill's  voice,  underitand,  and  didinguilh  it  from  the  voice  of 
(tranters  ? — Can  we  difcriminate  the  pure  dodlrines  of  grace, 
from  falfe  colourings  or  corrupt  mixtures,  which  are  poifott- 
ous  to  Iheep,  and  deitrudive  to  the  fold  ? — Do  we  follow  the 
good  (hepherd,  wherefoever  he  leads  i — Is  his  example  prevai- 
lingly before  us  ? — Are  we  frequently  recalling  it  to  remem- 
brance ? — Is  the  imitation  of  it  the  joy  and  rejoicing  of  our 
hearts  i 

Thofe  who  can  under ftandingly  and  with  a  good  confcience 

aiifwer  thefe  queries  in  the  affiraiative,  have  realon  for  confola- 
tion  and  hope.  "  Rejoice  in  the  Lord,  and  again  I  fay  unto 
'-  you  rejoice."  "  Fear  not,  little  flock,  ye  are  the  charge  of 
«  him,  who  Ihail  feed  his  £ock  like  a  ihepherd,  gather  the 
«*  iambs  v/icn  his  arms,  carry  them  iu  his  bofom,  and  gently 


C  876] 

*f  lead  thofe  that  are  with  young."  I  muft  not  enlarge  ; 
may  the  Lord  give  you  underftanding  in  ail  things,  and  make 
you  all  the  fiieep  of  his  fold,  that  you  may  fing  eternal  hallc- 
lujahs  to  him  in  the  celeftial  manfions,  to  whom  be  honor  and 
glory  forever,  and  ever.     Amen. 


vS  E  II  M  O  N    XXV. 


The  pleafantnefs  of  Religion, 


Pro V.  ill,    17.     Her  'ways   are  nvajf  of  phafaiitnefsi  and  all  her 

paths  are  peace. 

[F  we  look  into  the  facred  oracles  of  God,  and  take  a  fur- 
vey  of  the  religion  exhibited  therein,  we  will  find  it  reprefented 
to  us  under  various  forms ;  fometimes  as  pleafmg  to  heaven, 
therefore  we  (liould  be  religious  ;  fometimes  as  of  the  greateft 
advantage  and  benefit  to  ourfelves.  At  one  time  it  is  defcri- 
bsd  a3  the  onl/  method  of  efcaping  mifery,  at  another  as  the 
only  way  to  eternal  felicity.  The  Holy  fpirit  hath  dated  ic 
before  us  in  every  point  of  view,  in  order  to  gain  our  attention, 
captivate  our  hearts,  and  engage  us  in  the  praflice  thereof. 
'  ad  as  the  omnlfcient  Jehovah  well  knew  that  nothing  made 
a  deeper  imprefiion  on  the  human  miad  than  pleafure,  hence  in 
our  text  it  is  dated  before  us  in  this  form  alfo,  to  fee  what  efFe(ft 
V  will  produce,  v.hen  it  is  reprefented  in  a  way  which  is  nniver. 
'"  \s  courted  b/  mankind.     "  Her  ways  are  ways  of  pleafant. 

■\efi  and  ill  her  paths  are  peace."     Thefe  words  are  a  part 


t  «78  1 

of  tlie  MisotftiuM  which  Selomon,  in  the  c&ntext,  is  pouring  forth 
upon  the  excellencies,  advantages  and  blefTings,  of  wifdorri.. 
<*  Happy  is  the  man  that  getteth  wifdom,  thst  Sndeth  under 
««  (landing  ;  for  the  merchandife  of  it  is  better  than  the  mer- 
"  chandife  of  filver,  and  the  gain  thereof  than  fine  gold.  She 
"is  more  precious  than  rubies  ;  and  all  the  things  thou  canfl: 
«  defire  are  not  to  be  compared  unto  her.  Length  of  days  are  ia 
"  her  right  hand,  and  in  her  left  hand  riches  and  honor."  It  is 
well  known  that  Solomon  generally  employs  the  term  wif. 
dom  to  exprefs  the  fame  thing  with  what  is  ufually  intended 
by  the  word  religion,  and  wickednefs  he  commonly  ftiles  folly. 
Religious  men  are  defignated  wife,  and  the  wicked  fools.  Sure- 
ly there  can  be  no  wifdora  fo  truly  excellent  as  religion  ;  and 
there  can  be  no  folly  greater  than  iniquity  and  defpifing  our 
fouls.  It  is  predicated  of  vifdcm  cr  religion,  that  her  ways  arc 
pleafantncfs.  They  are  not  merely  pleafant  or  pleafurable,  but 
they  are  plealantners,  in  an  abftra(5>  and  abfolute  manner.  As  if 
pleafantncfs  v.-as  to  be  found  in  thofe  ways,  and  not  in  an7 
Other.  Ti.is  is  declared  of  her  ways,  that  is,  her  duties,,  ex* 
ercifes  and  employments.  Thefe  things  are  pleafure  in  them* 
felves,  and  they  ilTue  in  eternal  felicity  .  The  ways  which 
lead  to  heavi;n  are  pkcifant,  and  nothing  but  unmixed  plea- 
fure enters  and  dwells  in  that  blclTed  abode.  Delightful  v;alks 
.thro'  (hady  groves,  fruiifui  gardens  or  flowery  parterres,  fcarce* 
ly  any  thing  captivates  or  charms  the  human  mind  more  than 
thefe.  Tiavelling  in  them  affords  delight,  and  they  frequently 
lead  to  places  of  the  highell  entertainment,  where  every  fenfe 
is  regaled,  every  paffion  foothed  and  every  appetite  gratified. 
But  what  are  the  higheft  wrought,  and  moft  refined  pleafiires 
of  fenfe,  in  comparifon  of  mental  pleafures  and  fpirltual  de- 
lights.  The  royal  preacher  infcribes  upon  the  former  vanity 
and  vexation  of  fpirit,  while  the  latter  is  preferable  to  all  the 
gold  of  "phir,  and  the  riches  of  Potofi.  It  is  further  fub- 
joined,  "That  all  her  paths  are  peace?"  Ways  may  be 
pleafant  and  delightful,  yet  not  guarded  by  peace.  Affafllns 
and  robbers  may  lurk  in   the  arbors  to  annoy   the   unwary 


1 279  ] 

tra^'eller.  But  the  highways  of  holinefs  and  all  the  paths 
of  piety  afFord  not  only  the  moll  refined  and  exalted  pleafure 
in  themfelves,  but  they  are  fecured  by  vigilant  and  invincible 
guards,  and  furrounded  v/ith  njoft  peifeft  fafety.  They  that 
walk  in  them  have  God  for  their  fun,  Chrift  for  their  fhield, 
and  hofts  of  angeis  for  their  defence.  '1  here  is  not  merely 
peace  in  ftore  for  faints  when  they  (hall  arrive  at  their  journey's 
end,  but  they  enjoy  peace  by  the  way.  "  Great  is  their  peace 
«'  who  love  God's  law."  I'hat  is,  great  is  the  peace  of  all 
who  are  truly  godly.  View  religion  in  all  its  parts  and  in  all 
its  bearings,  in  every  x^irtue,  grace  and  duty,  in  all  its  exer- 
cifes,  comforts  and  joys,  and  you  will  perceive  the  picture  of 
it  here  drawn  by  the  wifeft  of  men,  perfedily  accurate,  jaft 
and  beautiful,  "  That  all  her  ways  are  pleafantnefs  and  all 
«»  her  paths  are  peace." 

To  attempt  the  proof  cf  this  aflertion  would  be  impertinent, 
as  it  i/Tues  from  the  mouih  of  infpiration.  But  we  (hall  en- 
deavour, bv  divine  aid,  to  illuftraie  this  important  truth  far 
j.jr  inftru(51ion  and  improvement,  by  directing  the  attention, 

Firfi:,  to  the  nature  of  divine  wiftiom  or  true  religion. 

Secondly,  to  the  high  advantages  and  benefits  It  affords  its 

friends. 

Thirdly,  to  the  pleafces  arlfmg  from   the   experiences  of 

rhofe  who  hi).ve  entered  into  her  ways,  and  ttavei  in  her  peace- 
ful pa±s. 

Firft,  let  us  attend  to  the  nature  of  divine  wifdom  or  true 
r4ieion.     Pleafure  charms  the  hearts  of  men,  and  whatioever 

o 

affords  pleafure   attrads   defire.     But  who  can  defcribe  the 
c-Ace  and  pleafure  of  religion  ?    It  mocks  all  the  pov/ers  of 

M2 


r  i8o  J 

rhctorick  and  baffies  the  orator's  art.     It  would  be  \zin  t»  at* 
tempt  a  defcription  of  the  fweetnefs  of  honey,  to  one  who  had 
never  tafted  it.   Give  him  but  a  tafte  thereof  and  it  will  do  more 
towards  aflbrding  him  a  true  Idea  of  its  fweetnefsi  thati  all 
the  definitions  and  learned  ledures  in  the   world.     Thus  it  is 
v/iih  vital  and  experimental  piety.     Vi'ere  it   pofliblc  for  me 
to  convey  to  your  hearts  a  tafte  of  the  grace  of  the  gofpel,   it 
would  do  more  to  raife  in  you  a  feeling  fenfe  of  its  pleafantnefsj 
than  all  other  things  befides.     Preachers  may  fpeak,  but  it  h 
God  who  mud  give  the  hearing  ear  ;  they  may   make  repre- 
fentations,  but  he  alone  can  open  the  eyes   to  fee  ;  and  th^y 
at  times  may  arouft  the  animal  paffions  ;  but  it  is  his  prcroga* 
tive  to  change  the  heart   and  fandify  the   affeif^ions.     There- 
fore, while  we  delineate  the  nature  of  religion,  let  your  fervent 
afpirations  afcend,  that  you  may  experience  its  power  on  your 
own  fouls.     Religion  in  its  ftrid  meaning  fignifics  binding  to- 
gether that  wliich  was  loofed.     And  as  fm  had  unloofed  the 
foul  from  Godj  fo  religion  forms  again  the  holy    connexion 
between  them.     Knov/ledge  h  an  efTential  link  of  this  chain. 
Knowledge  <;harms  the  mind  and  £lls   it  with  pleafure  and 
.kiight.     "  Truly  the  light  is  fweetj  and  it  is  pleafant  for  the 
*'  eyes  to  behold  the  fun.*'     *'  But  no  light  is  pleafurable  like 
•'  the  knov/kdge  g£  the  glory  of  God  in   the  face  of  Jefus 
<'Chrift."    ^*  Hence  it  is  declared  to  be  life  eternal  to  know 
"  the  only  true  -God  and  Jefus  Chrift  whom  he  hath  fent," 
Is  eternal  life,  peace,,  pleafure  and  felicity  ? — So  alfo  is  knowl- 
edge, and  this  knowledge  enters  into  the  eifence  of  true  godli- 
nefs,     V/hen  perfons  commence  a  religious  courfe,     they  be- 
gin to  behold  a  great  and  glorious  light,  and    blefied  are   the 
eyes  wlijch  are   opened   to  fee.     "  Apply  thy   heart   to  my 
"  knowledge,  faith  Solomon,  for  it   is  a  pleaiiiut   thing    that 
*'  thou  keep  it  withiu  thee.''     As  honey  is  fwect   to   the  tafte^, 
fo  is    the   knowkdge   of  experimental   rt.li;j,ion    to   the   foul. 
Thas  is  no    pleafure    in    any    icieute,    like   that  of  learning 
Lhiiii  Had   the    fclungs  which  belong   to  our  eternal  peace. 


r  ^31 J 

Spiritually  to  know  the  perfedions  of  the  divine  nature,  the 
fpeciai  ijches  of  unfearchable  grace,  the  niyftcry  of  our  re 
de;jpuon  and  reconcihation  -o  God  by  Jefns  Chrift,  and  hiv 
jnediatorial  ofFices  ;  ftich  l;nowlecge  is  a  fcaft  to  the  foul,  it  is 
meat  indeed  and  drink  indeed.  Wc  find  a  certain  tielight  in  ar. 
acfjaaintacrc,  friendi^Jp  and  intimacy  of  the  gre<it  and  good  in 
this  world,  but  what  is  this  in  compariion  of  an  acquaintancCj, 
,friend(hip  and  intimac/  with  the  Supreme  Jehovah  ?  David 
in  all  his  exaltation  would  leave  his  throne  three  times  a  day 
r<ogo  aad  converfe  with  his  God,  his  heavenly  friend. 

Rdiigionalfa  confifts  in  committing  ourfeives  to  God  and 
repofing  upon  the  bofom  of  his  love.  Giving  up  our  hearts 
ia  fupreme  duty  and  love  to  him  5  taking  him  for  our  por- 
lion  and  our  all.  This  is  pleafare  of  the  Kioft  ref.ned  and 
<2xalted  nature.  Thus  we  hear  the  Pfalnaifl  addreffing  his  fpi- 
lit  in  favour  of  comfort  and  felicity  in  the  fruition^  of  God, 
*'  Return  unto  thy  reft,  O  my  foul."  As  If  there  were  no  reft, 
peace  or  plcaiantnefs  but  in  him.  Let  us  tlierefbre  have  that 
joy,  which  the  v/orld  can  neither  give  nor  take  av.-ay,  by  pla- 
ting our  fouls  in  the  encircling  arms  of  Jefcs,  and  fweetly  ref-- 
$ing  upon  his  bofom. 

Approaching  to  Gcd  as  a  father,  In  that  mvr  and  livings- 
Tvay  opened  in  the  gofpel  by  Jefus  Chrift  the  Mediator,  thii 
contains  in  it  the  pureft  delight  and  the  higheft;  confolation  : 
and  this  is  an  important  couftituent  of  pure  and  undefiled  re- 
ligion. And  whan  we  have  made  our  approach  to  dwell  there 
ss  the  cfience  of  every  thing  pleafurable.  "  BleiTed  are  they 
**  that  dwell  in  Ins  courts,  they  fliall  be  fatisfied  with  the  good- 
*«  nefs  of  hii  houfe,  even  of  his  holy  temple."  We  read  of  the 
Eunuch,  that  when  he  was  brought  to  believe  in  Chrill,  he  went 
•n  his  way  rejoicing.  Thus  by  believing  in  him  and  ap= 
proaching  to  God  by  htm  we  may  rejoice  alfo.  What  fafetj ., 
fatisfadHon  and  happinefs  is  it,  to  lodge  all  the  gieat  concerns. 


[;  282  j 

of  oar  fouk  for  eternity,  in  the  hands  of  him,  vHo  is  Infinitd' 
ly  able  and  faithful  to  kesp  that  which  is  committed  to  him 
againft  the  great  day  of  his  appearance.  The  bleffed  foul  of 
St.  Paul  is  elevated  on  the  wings  of  rapturoiis  joy  at  this 
thought.  *'  There  is  no  condemnation  to  them  who  are  in 
*•  Chrift  Jefus.  Who  is  he  that  condenineth,  it  is  Qirift  that 
•*  died  )  cH;  rather  that  h  rifen  again  ?"  How  does  he  pro- 
nounce his  own  happy  experience  in  all  the  triumph  of  plea- 
fure  ?  "  I  know  in  whom  I  h.ave  believed,  and  that  he  is  able 
*'  to  keep  chat  which  I  have  committed  to  him  againft  thatt 
«  day."  It  is  iinpofTiblt  for  a  creature  to  live  in  greater  plea- 
fure,  "  Than  to  live  by  the  faith  of  the  Son  of  God."  It  is 
in  faith  and  love,  "  We  are  filled  with  joy  and  peaec  unfpeak- 
•'  able  and  full  of  glory  "  Wherefore  all  who  wifli  for  plea- 
fare  anddeiight,  let  them  enter  into  the  paths  of  piety  and 
Walk  in  the  ways  of  religion,  "  Wbofe  ways  are  pleafantnefs- 
**  and  all  her  paths  peaee." 

Religion  is  the  enjoyment  of  God  :n  all  the  creature  com- 
forts  which  we  poffefs.  The  faint  in  all  his  pofTeffions,  "Taftes 
"  and  fees,  that  in  them  the  Lord  is  good."  What  a  fweet, 
noble  and  refined  relifh  does  religion  give  to  all  the  common 
bleffings  of  life,  our  health  and  eafe,  our  reft  and  fleep,  our 
food  and  raiment,  our  habitaiions,  triends  and  relatives  ? 
We  have  peace  in  our  dwellings,  fuccefs  in  our  callings,  and 
happinefs  in  all  things.  Is  it  not  pleafant  to  tafte  covenant 
love  in  all  our  mercies  I — To  feethe  bountiful  hand  of  heavenly 
beneficence  fpreading  our  table,  and  filling  our  cup  with  plen- 
ty?  This  puts  gladnjfs  in  our  hearts  beyond  the  joys  of  har- 
veft.  Thus  let  us  rejoic",  not  only  when  the  earth  yields  her 
encreafe,  but  when  God,  even  our  God  gives  the  bleffrng 
therewith. 

Religion  confifts  much  in  calling  all  our  cares  and  burdens 
upon  the  Lord,  with  a  fweet  and  tianfporting   hope   that  he 


C  ^^3  1 

careth  for  us.  Nothing  affords  a  more  fenfible  pleafure,  than 
to  l>e  relieved  from  fome  preOing  weight,  under  which  we  are 
ready  to  fii.k.  The  exercifes  of  true  religion  renders  a  perfoa 
quiet  in  the  variety  of  conditions  in  which  he  may  be.  It 
te  ;ches  him  in  whatever  ftace  he  is  therewith  to  he  content. 
Religious  contentment  Ihcds  joy  and  pleafure  through  the 
foul. 

Prayer  is  an  important  branch  of  real  piety.  And  all  vvhp 
are  enaployed  in  making  kn  jwn  their  requefts  to  God  by  prayer 
and  fupplication,  have  the  precious  promife,  *«  That  the  peace 
"  of  God  which  pafTith  all  underllanding  fliali  keep  their 
"  hearts  and  minds."  " 

Holy  rejoicing  is  alio  a  branch  of  religion.  The  com- 
mandment is  ever  more  to  rejoice.  Hence  the  gofpel  is  ftiled, 
"  Glad  tidings  of  great  joy  to  ail  people."  It  is  the  will  of 
God,  that  his  Ifrael  Ihould  rejoice  in  every  tiling  which  he 
beftoweth  upon  them.  Now  all  thofe  exercifes  are  not  only 
pleafing,  but  pleafaumeis  itfelf. 

Praife  likewife  is  a  delightful  thing,  and  this  enters  deeply 
into  the  conftitution  of  pure  religion.  '*  Praife  ye  the  Lord, 
•'  for  the  Lord  is  good,  fmg  praifes  unto  his  name  for  its 
'«  pleafant." 

Time  would  fail  me  to  mention  faith,  love,  humility,  meck- 
nefs,  mercifulnefs,  &;c.  all  which  are  effential  conftituents  of 
religion,  and  the  exercife  ©f  thofe  graces  and  the  praflice  of 
thofe  virtues  form  the  foul  to  the  higheft  pleafure  and  delight ; 
and  in  this  parting  review  of  piety,  we  cannot  refrain  from 
joining  in  the  divine  declarationj  "  that  all  her  wa^s  are  plea" 
*'  fantnefs  and  all  her  paths  are  peace." 

I  proceed. 


r  254  J 

Secondlj',.to  confider  the  high  advantages  and  benefits  j^ 
affords  its  friends.  Profit  and  pleafur^  feem  to  be  the  great 
purfuits  of  men  ;  and  if  vve  would  have  them  united  in  the 
mod  eminent  perf-dion,  let  us  engage  in  the  ways  of  religion. 
The  pleafures  of  the  world,  and  the  gratifications  of  fenfe> 
always  mock  their  votaries  aud  leave  a  fting  behind.  Not  f» 
•with  the  votaries  of  piety.  Their  expedlations  are  never  difap- 
pointed.  Its  purluits  are  delightful ;  fo  are  all  its  eflfetSs  and 
confequences.  Inltead  of  pains  of  body,  rernorfe  of  confcience^, 
and  twinging  perplexity,  the  fruits  of  fin,  they  have  inward 
peace,  ftrong  confolation,  joyful  hopes,  and  a  fatisfaftory  aflu- 
lance  of  the  rewards  of  eternal  felicity.  If  the  friends  of  relU 
gion  have  troubles  in  the  world,  yet  in  Jefus  they  have  peace, 
and  all  the  riclies  of  heaven  full  in  their  view  as  their  ever- 
iafting  inl^eritance.  The  profits  of  their  bufinefs  are  not  like 
the  peri(hir;g  profits  of  time,  they  are  infinite  in  value,  and  tlici^ 
durability  is  as  the  heavens.  They  are  fupported  by  fure  and 
certain  promifc-s  here,  and  the  future  rccom  pence  of  reward 
cannot  fail.  "  God  will  never  leave  them  nor  forfake  them,. 
*'  and  all  things  flvall  work  together  for  tlieir  good."  They 
have  all  things  in  enjoyment,  and  eternal  felicity  by  an  inde- 
ieafable  reverfion.  All  things  are  theirs.  Thus  faith  the 
apoftle,  "  Whether  the  world,  or  life,  or  death,  or  ihirgs  pre- 
"  fent,  or  things  to  come  j  all  are  yours.  And  ye  are  Chrill's 
«  and  Chria  is  God."  Religion  is  trr.ly  profitable  for  this 
world  and  for  that  which  is  to  come.  Who  can  defcribe  the 
riches  of  the  city,  which  is  to  be  their  evsrlafting  dwellings 
The  walls  of  it  arejafper,  its  gates  pearl,  and  its  ftreets  of  pure 
^old.  Methinks  could  a  mifer  have  a  view  of  its  glory  and 
wealth,  could  he  be  induced  to  realife  and  believe  in  the  profits- 
and  advantages  of  reli^^ion,  he  would  immediately  forfake  all. 
and  commence  a  follower  of  Jefus.  He  that  can  number  the 
Aars,  or  count  the  falling  leaves  in  autumn,  kt  him  calculate 
the  riches  of  the  faints.  Could  fubflantial  profit  and  unmixed 
pleafure  operate  upon  the  hearts  of  men,  furely  they  would  all 


I  285  3 

inftantijr  engage  "in  the  ways  of  piety  and  godlineft,  whick 
have  the  divine  promife  of  the  wealth  and  advantages  of  both 
•worlds.  But  the  doctrine  of  our  text  is  ftill  further  confirmei 
by  the  experience  of  all.     Which  leads  me. 

Thirdly,  to  confider  the  pleafures  of  religion  as  appears 
from  the  experience  of  thofe  who  have  entered  into  her  ways 
and  travelled  in  her  peaceful  paths.     Here  we  may  withouf 
helitation  appeal  to  all  who  live  godly  in  Chrifl  Jefus.     From 
vhsir  own  feelings,  esercifes  and  experience,  they  all  toncur 
in  this  tellimcny,  **  That  all  her  ways  are  pleafuntnefs  and  all 
"  her  paths  are  peace.    "Their  pleafures  and  their  joys  at  times 
are  fuch  that  they  cannot  exprefs.     All  her  precepts,  her  coun- 
fels,  exhortations  and  promifes,  the  views  whicii  flie  affords* 
tlie  profpecTis  flie  opens,  fiied  pleafure  thro'  the  foul,  unfpeak- 
able  and  full  of  glory.     Go  to  the  dying  bed  of  the  true  chrif- 
tian,  enquire  of  him  what  he  thinks  of  religion  ?  And  that  is 
commonly  confiidered  as  an  hcneft  hour.     He  will  immediately 
inform  you  it  is  infinitely  preferable  to  all  the  riches  and  treafureS 
of  this  world.     He  groans  forth  in  his  laft  ftruggles,  in  all  the 
agonies  of  diflblution, "  I  fliall  foon  be  difincumbered  of  this  flefh 
and  be  with  Jefus.  O  the  joys,  the  comforts,  the  hopes  that  I  feel ! 
With  pleafure  I  leave  the  earth  !  Heaven  opens  to  my  view." 
In  their  paflage  through  this  life,  how  often  are  they  faying^, 
*'  It  is  good  for  us  to  draw  near  to  God."    They  arc  freouent- 
ly  in  divine  worfliip   and  in   fpecial  ordinances  experiencing 
and  declaring  it  is  good  for  us  to  be  here,  this  is  noae  other 
than  the   gate    of  heaven,  let   us  ever  dwell  in  this   place. 
They  will  be  often  adopting  the  language  of  the   fpoufe   ar.i 
faying,  "  I  fat  down  under  his  (hadew  with   great  delight, 
<*  and  his  fruit  was  fweet  unto  my  tafte.    Stay  me  with   fla- 
«  gons,  comfort  me  with  apples,  for  I  am  fick  with  love." 
They  are  fometimes  ufing  the  words   of  an   ancient   faint, 
«'  Let  their  money  perifli  with  them,  that  efleem  all  tlie  wealth 
and  pleafures  of  this  world,  worth  one  hours  communion  with 


n  2H6  3 

God  In  Jefus  Chrift.**  Confaler  all  the  fancied  pkaftlres  cf 
fin  are  only  for  a  feafon,  and  that  feafon  is  (hort.  Solomon 
<3runk  deep  of  them  all,  and  v  hat  were  they  ?  «  Vanity  of 
**  vanities,  vanity  of  vanities,"  and  all  accompanied  with  and 
terniinatfed  in  vexation  of  fpirit.  Enquire  ot  the  worldlings 
the  drunkard,  the  del>auchep,  the  vhcle  tribe  of  fwearers 
and  gamblers,  what  profit  and  happinefs  they  have  had  in  thefe 
courfes  ?  and  their  anfwer  will  be,  none,  and  worfe  than  none. 
Repair  to  their  dying  bed,  and  there  behold  their  anguifli) 
and  excruciating  diftrefs,  all  regret,  remorfe,  fears  and  terrors 
within,  and  nothing  but  torment  in  profpeft.  Let  us  turn 
away  from  the  miferable  objcds,  and  contemplate  the  dejiar« 
ting  chriftian,  \vho  in  raptures  of  pleafure  is  crying,  "  Come, 
*'  Lord  Jefus,  come  quickly."  Here  it  may  be  afked,  if  there 
be  fo  great  pleafures  in  religion,  how  comes  it,  that  profeiTors 
often  appear  fo  gloomy  and  unhappy  ?  The  reply  to  this  is 
cafy  and  plain.  It  arifes  from  their  fins  and  corruptions. 
Now  is  it  rational  to  afcribc  to  religion,  v/hat  ought  to  be  at*- 
tributed  to  iniquity  ?  If  each  has  its  due,  fni  will  be  found  to 
be  mifery  in  its  nature,  and  all  its  confequenccs,  but  religion 
perfe(5lly  the  reverfe,  pleafure  is  its  nature,,  and  compleat  hap- 
pinefs its  end. 

A  word  of  exhortation  ihall  clofe  this  ledlure. 

Let  us  all  now  be  prevailed  upon  to  become  ferioufly  re- 
ligious. Her  ways  are  pleafure,  peace,  comfort  and  blifs, 
whereas  the  ways  offmare  foiow,  wretchednefs  and  deatho 
Mod  mea  would  rather  be  allured  and  perfuaded  to  their  duty, 
than  be  affrighted  and  ternfi-jd  to  it.  Much  might  be 
faid  to  alarm  you  with  horror,  and  frighten  you  from  courfes 
of  tranfgreillon  and  folly,  but  would  you  not  rather  be  led 
than  driven,  courted,  than  compelled  ?  A  v/ord  of  threatening 
has  fcarcely  pafled  my  lips  to-day.  Wherefore,  now  be  per- 
fuaded vvith  your  v.holc  hearts  to  engage  in  piety.     God  is 


invamg  you,  Chr'ik  is  tenderly  calling  upon  you,  the  holy  Spi- 
rit like  a  dove  is  moving  upon  your  hearts,  ard  fweetly  pcr- 
fuadirg  you  to  turn  unto  the  Lord.  The  good  angels  are  ho- 
vering around  you  waiting  to  carry  the  glad  news  of  your  re, 
pentance  to  heaven,  that  all  that  blifsful  world  might  be  filled 
^ith  joy.  Hearken  to  the  compaffionatc  and  endearing  voice 
of  your  bleeding  Saviour,  "  Behold  I  ftand  at  the  door  and 
**  knock,  if  any  man  hear  my  voice  and  open  the  door,  I 
«  will  come  in  to  him,  and  fup  with  him  and  he  with  me.  I 
*«  counfel  thee  to  buy  of  me  gold,  that  thou  mayeft  be  rich  ; 
•*  and  white  raiment  that  thou  mayeft  be  cloathed,  and  that 
«•  the  fliame  of  thy  nakednefs  do  not  appear ;  and  anoint  thine 
*«  eyes  with  eyefalve  that  thou  mayeft  fee."  What  more  com- 
paffionatc perfuafions  can  be  poured  into  the  ears  of  fmners  ? 
©  finners,  turn  and  live,  turn  and  be  happy  forever. 

And  thofe  of  you,  my  hearers,  who  have  entered  into  the 
pleafant  ways  and  peaceful  paths  of  religion,  continue  therein  ; 
turn  not  afide  to  the  right  hend  or  to  the  left.  Proceed  on 
from  faith  to  faith,  from  duty  to  duty,  from  one  holy  exercife 
to  another,  and  you  will  foon  appear  before  God  in  Zion  ; 
you  will  foon  be  at  home,  ia  your  fathers  houfe,  to  be  forever 
with  tfie  Lord. 


S  E  R  M  O  N    XXVI. 


Tkz  ways  of  Religion  dr£  Plcafant. 


Vtav.m,   17.     Jfler-  wa)!'  are  ijjays  of  pkafaritittfsi  ani  allhr 

^aths   are  peace. 

LET  us  once  more  take  a  vieu'  of  this  pleafing  theme 
Pleafure  isnoteafy  to  be  parted  from,  fo  it  is  not  eafy  to  re- 
iinquifK  this  delightful  branch  of  divine  truth.  V/e  have  al« 
ready  contemplated  the  pleafantneis  of  religion  in  its  nature^ 
and  fome  of  its  exercifes.  We  will  now  endeavour  to  attend 
to  it  in  another  point  of  light,  and  illuftrate  its  excellency  and 
beauty  from  the  terms  employed  in  the  text,  as  a  p-leafaat 
vay  and  a  delightful  path. 


We  find  by  iofpeftion  of  thefacred  oi-acles,  that  the  pradlce 
>o^religion  is  ofi<en  compared  to  a  way,  and  they  that  walk 
therein  are  d-nominated  travellers.  They  are  frequently  re- 
prefen'ted  as  perfons  fi-om  home,  as  fojourners,  pilgrims  and 
ftrangers,  yet  as  thofe  who  are  on  a  journey  homewards. 
The  religious  life  is  a  journey  indeed,  anJ  heaven  is  its  end, 
and  tiiuherwxrd  all   the  pious  bv-nd  their   courfe.     So  tliat: 


L  289  J 

irere  you  ta  afu   a  chtlftian  ia  a  proper  frame,   v.'hitfter  he 
travelled,  his  reply  would  be,  that  he  was  bound  to  the  celeftlal 
^•orld.      Now  all    peribns  on   a  journey,  efpecialiy    it   their 
Journey  be  long,  they  have  anxious  fenfations  rcfpeding  two 
things,  whether  lluy  are  in  the  right   road,  and    whether   the 
way  be  plcafant  and  good.     This  affords  encouragement  and 
gives  fpriags and  alacrity  to  travellers.     VVhen  they  lind   they 
are  right  and  their  way  inviting  and  delighttul,  they  haftenon 
with  fpeed,  and  proceed  in  their  Journey- with  phafure-     Were 
:any  one  miaded  to  engage  in  a  leligious  life,  or  to  enter   upon 
:i  jaurney  to  the  new  Jerufalem,  and   enquire   what  fort   was 
ihe  WAy  that  tended  thitlaer,  they  have   perfeft    iulirudion  on 
this  head,  in  die   defcriptioiv  of  it  in   the  words  before    us. 
«  That  all  the  ways  are  pleafantnefs  and  all   the  paths  peace." 
This  is  the  character  of  every  v/ay  and  every  road,  -that  leads 
£0  heaven.     Asreligion  is  here  explicitly  compared  to  a  v.' ay, 
ib  under  this  image  it  (hall  be  illuftratcd  at  prefent>. 

Firft,  a  way  is  generally  pleafant  which  leads  through  flowe- 
ry lawns,  or  lies  by  beautiful  ftreams  of  water.     Thefe  take 
from  the  wearifome   feellings  of  the  traveller,  and  render  his 
journey  pleafing  and  delightful.     But  thus  as  the  holy  ZJ^^Wii' 
informs  us  from  his  own  expeiienee,  lies  the  way  of  religion. 
«*  He  maketh  me  to  lie  down  ia  green  paftures  ;  Icadeth  me  by 
"  the  ftiii  waters."    Here  religion  led  him  into  green  paliures, 
whofe  verdure  and  flowers  were  pleafing  and  grateful  to  tlie 
7iew  ;   and  by  the  ftill  waters,  not  fuch  as  dafhed  down  migh«; 
ty  precipices,  or  foamed  through  ragged  rocks,  but  whofc  geni 
de  flow  and  foh  murni'ers  were  delightful  mufic  to  the  enrap- 
tured ear.     And  the  whole  furniture  ofthewaywas  fnch  ^s 
a6?ordcd  the  hlgheft  pleafure.     He  v/as  not  hurried  through, 
thofe  delightful  objedls,  but  had  full  time  to  contemplate  them, 
Hnd  imbibe  the  fweetnefs   of  all  the  pleafurable  fcenes.     He 
rerted  ia  thofe  pailures  and  by  thofe  living  waters,   as   IfracI 
of  old,  whea  they  encamped  at  Eiii/Ji  where  wci-e  tv/cWe-  w^lls. 


oJT  water  and  many  palm  trees.     Gofpel  ordinances,  to  whkh 
chriftians  much  attend  in  their  journeying  through  this  world 
to  their  heavenly  home,  are  charamlng  and  agreeable*,  like  ftou- 
liihing  pafturesand  refrefting  waters.     Sabl^aths,  fkcramcnts, 
public  and  prirate  woifhip,  praying  to,  and  praifing  God» 
hearing  his  word  preached,  and  holy   nieditatior,s,  are   their 
delight  ;  thefe  are  their  pleafant  things.     There    is  a  river  cf 
comfort  in  gofpel  inftitutions,  "The   ftrcan-  whereof  mak'r 
•*  glad  the  cities  of  our  God."     It    is  probable  a  glimpfc  of 
thefe  delightful  fcenes  caufed  the  fpoufe  to   pour  forth   this 
fervent  petition,  **  Tell  me,  O  thou  whom   iny   foul   loveih, 
«  where  thou  feedeft,  wlien  thou  makeCt   thy   flock  to  reil  at 
•*  noon.'*  Now  they  who  walk  not  in  the  way  of  ths  Lord,  are 
Upbraided  as  being  guilty  of  the  extremity  of  folly,  in  that  they 
depart  fr«m  and  defpife  a  moll  pleafant  and   deh'ghrfui  road. 
Will  a  man,  whoisa  traveller,  aiH:  fo  weak  and  u.i  vife  a  part, 
as  to  forfake  the  walks  which  lead  through   defirable  fields, 
and  lie  by  refrelhing  rivers,  to  force  his  way  through   c:ag^^y 
rocks,  and  over  rough  and  fulphureous  mouataini  where  all 
beneath  is  fire  ?  Thus  are  men   enemies   to   themfelv-es,   ar;d 
the  fooliflinjfs  of  man  ,preverteth  his  way.     Let  us  ever  walk 
an  the  paths  of  piety,  and  journey  in  the  ways  which  lie  by 
the  river  of  God. 

SeconJly,  a  way  becomes  pleafant  when  there   Is  from  it 

beautiful  prdfpeiSs,    and  frequently  grand    landfcapes   o^itvi 

to  the   view.       The  traveller  paofes  and  is  filled  with  fwcfl 

admiration,  and  looks  aro«nd  him  with  extatic  pleafure.    Th^- 

profpefts  reflet  light  and  glory  upon  the  road,  and  he  proceeds 

on  his  way  rejoicing.     It  heightens  their  pleafure  exceedingly^ 

v;hen  they  confider  all  they  behold  is  their  own  ;  all  in   view 

and  more,  not  only  all  things  prefent,  but  all  things  to   come 

are  theirs.     The  whole  creation  is  not  merely    at  peace  wich 

them,  but  for  their  ufe  and  at  '.heir  fervice.    They  look  aroued 


! 


them  with  pleafure,  and  forward  with  joy.  How  does  it  give 
pleafure  to  a  journey  to  have  a  profpeft  of  its  end  ;  to  fee  the 
way  we  are  in  leads  direftiy  thither,  and  that  in  a  little  while 
We  (kail  be  at  home,  in  a  houfe  not  made  with  hands,  eternal 
in  the  heavens.  The  profpeft  of  perfiition  and  glory  (hcds 
flowers  on  all  his  paths,  and  thus  he  is  delighted  wirh  the  way, 
jet  the  view  before  him  delights  hifU  infinicely  more  ;  hence 
he  reaches  forward,  leaving  the  things  that  arc  behind,  and 
jrefiing  towards  the  everlafting  reft. 

Thirdly,  neceffary  and  comfortable  accommodations  afford 
pleafure  on  a  journey.  They  who  walk  in  the  ways  of  religi- 
on have  every  thing  expedient  and  proper  for  their  fupport  and 
comfort.  The  promife  is,  "  They  Ihail  want  no  good  thing." 
In  all  times  and  places  they  have  accefs  to  the  ftorcs  of  grace, 
where  there  is  an  infinite  fufEciency  trcafured  up  for  their  fup  • 
ply.  Whenever  they  call  they  are  furnidied  i  they  have  only 
to  afk  and  they  ftall  receive.  Their  fupplies  are  in  continual 
raadiaels,  and  ever  proportioned  and  adapted  to  their  wants' 
♦*  For  as  their  day  is  fo  (hall  their  ftrength  be." 

Fourthly,  agreeable  company  is  pleafant  on  a  journey.  Tl<s, 
deceives  tije  time  and  banifhes  the  tedioufntfs  of  the  way. 
This  is  an  eminent  conlblation  to  th«fe  who  walk  in  the  peace^ 
ful  paths  of  piety  and  virtue.  It  is  an  affliding  truth  that 
they  are  only  few  who  travel  in  this  road,  yet  it  is  a  pleafmg 
refieiftion  that  they  are  the  wifeft  and  beft,  and  more  excellent 
than  their  neighbours.  Th?y  are  not  on  their  journey  troubled 
with  the  impertinence  of  fooliili  companions.  Chriftians  have 
trials  enough  of  this  fort  from  the  world,  but  the  companions 
of  the  faints  are  all  holy,  wiie  and  good.  Let  us  therefor^ 
cordially  fay,  "  We  will  go  with  them,  for  we  have  beari 
"  the  Lord  is  with  them."  The  communion  of  faints  contri- 
butes much  to  the  pkafure  of  their  way.  They  quicken  one 
another "  as  fellow  travellers  and  companions  in  the  kingdom 
and  patience  of  Chrift.     In  ancient  times  it  was  a  plealUre  t* 


i  29a  3 

them  who  went  up  to  Jerufakm  to  worfhip,  that  their  nunr- 
bers  cncreafed  by  the  way,  and  thus  they  went  from  ftrength 
to  ftrength  till  every  one  of  tiiem  appeared  before  God  in  Zion. 
Mutual  converfation  exceedingly  heightens  the  pleafure  of  tra- 
vellers. And  it  is  the  will  of  God  that  his  people  fhould"  en- 
courage one  another  by  thefe  means  in  their  heavenly  courfe,. 
«  They  tliat  fear  the  Lord  will  often  fpeak  one  to  another.'*^ 

Fiuhly,  to  have  health,  ftrength  and  ability  to  perform  our 
journey,  is  a  defirable  thing.  The  fick,  the  weak  and  the  lame, 
t.^e  moft  pleafing  walks  muft  be  painful  and  difagreeable  to 
them.  This  makes  the  vv?.y  cf  religion  pleafant,  that  they  are 
filled  with  fpiritual  ftrength.  And  they  travel  not  in  their  own 
but  in  the  greatnefs  of  his  ftrength,  "  who  is  mighty  to  fave." 
Thus  they  run  and  are  not  weary,  they  walk  and  are  not v  faint. 
By  the  ftrengthening  and  encouraging  influencesof  the  holy  Spi- 
rit their  hearts  are  comforted,  fupported  and  enlarged,  fo  they 
not  only  go  but  run  in  the  tvay  cf  the  divine  commandments^ 
*'  vVhen  1  am  weak,  fays  St.  Paul,  then  ana  I  ftrong."  Chrif. 
tians  are  weak  in  themfelves,  but  they  have  every  fufEcient 
Srength  ia  the  Lord  ;  fo  that  they  faint  not  neither  arc  they 
weaij'. 

iSixtljiy,  at  way  is  pleafant  where  there  is  a  good  guard  and 
a  Ikilful  guide,  in  v/hufe  underftanding  and  fidelity  we  may 
p'.ice  the  fareft  confidence.  This  is  the  fafety  and  fatisfa»5tion 
of  all  true  believers,  that  they  are  dire(fted  by  the  counfel,  and 
guided  by  the  Spirit  of  the  Lord.  Tlie  infallible  promife  is 
"  He  (hall  lead  them  into  all  truth,"  hence  they  are  lliid  to- 
v/alk  after,  and  to  be  led  by  tlie  fpirit.  As  the  pillar  of  fire 
and  the  cloud  was  a  guide  to  the  Ifraelitilh  nation,  and  led 
them  thro'  the  dcfrrt,  fo  the  fame  God  h  a  guide  to  chriftian 
travellers  thro'  tlie  wilderaefs  of  this  uorlj,  and  a  guard  to 
them  alfo  ;  therefore,  "  they  arc  kept  by  the  power  of  GoA 
thio'  UVih  anto  falvation."    The  a:-igtls  cf  heaven,  tlwfe  mi"- 


r  293  ]' 

jriilerlng  fpuits  whofe  employment  it  Is  to  minifter  to  the  helfg 
of  glory,  are  a  conftant,  vigilant  and  invincible  guard  unto 
them.  They  bear  them  in  their  arms  V'here  they  go,  pitch 
tlieir  tents  where  they  reft,  they  are  their  front  and  their  re^p 
ivard,  and  fecurely  line  all  their  way.  How  cheerfully  and 
fafely  may  chriftians  proceed  in  their  heavenly  journey,  when 
they  have  full  aflurance  that  they  are  always  proteded  and 
furrounded  by  fuch  guards.  Yea,  tho'  they  walk  in  the  Iha: 
dow  of  death,  they  need  fear  no  ill. 

Seventhly,  how  comfortable  is  it  to  have  fufficient  light  in 
all  our  ways  ?  Nothing  more  difagrecable  than  journeying 
in  the  dark,  in  tlie  blacknefs  of  a  cloudy  night.  Our  Saviouj- 
declares,  "  He  that  walketh  in  darknefs  knows  not  whither 
"  he  goeth."  Now  they  that  walk  in  the  ways  of  true  piety, 
are  children  of  the  light  and  of  the  day.  Once,  they  were  dark- 
nefs, but  now  are  they  light  in  the  Lord.  The  light  has  ari- 
fen  upon  them,  which  is  not  only  for  tlieir  pleafure,  but  to  di- 
re<5t  their  fieps  in  the  paths  of  peace. 

Eighthly,  the  end  of  their  way  is  pleafantnefs  and  delight 
itfelf.  However  good  the  accommodations,  great  the  fecurity, 
atid  fafe  the  defence  of  our  courfe,  if  the  end  be  bad,  all  niuft 
be  unhappinefs.  This  is  the  forlorn  condition  of  all  ihe  work- 
ers of  iniquity.  The  way  in  which  they  go,  tho*  wide  and 
broad,  it  directly  leads  to  deRru*5tion.  And  can  ihev  have  plea- 
fure in  a  journey,  while  they  know  the  end  thereof  is  dsach,  and 
the  (teps  thereof  take  hold  «n  hell.  Not  fo  the  way  of  the  righte. 
o'us,  it  leads  to  a  mod  happy  ilfiie,  even  to  peifeft  blefTednefi 
and  to  eternal  life.  It  ends  in  the  prefence  of  God,  *'  where 
'*•  is  fulnefs  of  joy,  and  at  his  right  hand  where  run  livers  o' 
"  pleafure  forevermore." 

Now,  my  brethren,  here  is  brought  into  review  before  you  ?. 
few  of  the  wafs  of  religion,  and  furely  every  cne  mud  readily 


t  294  !3 

conceive,  that  they  arc  pleafant  and  peaceful.  t)o  not  all  ixri* 
mediately  apprehend  that  a  thing  fo  amiable  in  Its  nature,  fo 
advantageous,  rich  and  promlfing  in  its  confeqncnccs,  is  calcu- 
lated  to  induce  every  one  to  wifli  tp  acquire  it  for  himfelf  ? 
The  prayer  and  wlfh  of  each  fliould  be,  **  O  that  I  was  a  tra- 
veller in  fuch  pleafant  v^ays  and  delightful  paths,  that  will  iffiie 
m  fuch  happy  regions,  in  fuch  an  eternally  glorious  end.* 
Confider  ferioufly  r?ith  yourfelves,  are  thefe  things  fo  ?  Is  true 
religion  attended  with  thofe  comforts,  pleafures  and  joys, 
which  you  have  heard  ?  i^^hy  then  will  you  not  enter  upon 
this  heavenly  journey,  and  engage  to  travel  in  thefe  delightful 
walks  ?  Surely  you  cannot  but  love  profit  and  pleafure,  riches 
and  honor.  Here  are  durable  riches,  and  crowns  of  glory 
which  fade  not  away.  **  Wifdom  is  more  pr«cious  than  rubies, 
*<  and  all  the  things  thou  canft  defire  are  not  to  be  compared 
"  Tlnto  her.  Length  of  days  is  in  her  right  hand,  and  in  her 
,*left  riches  and  honor.  Truly,  all  her  ways  are  pleafantnef^ 
**  and  all  her  paths  are  peace." 

Perhaps  feme  (land  ready  to  fay,  It  is  my  bufmefs  and  cal- 
ling to  recommend  religion,  and  therefore  I  will  endeavor  t© 
exhibit  it  in  the  beft  light  it  can  poffibly  bear.  This  is  my  em, 
ployment  indeed,  and  I  glory  in  it,  and  rejoice  to  magnify 
mine  office.  And  let  him  that  glorieth  ever  glory  in  the  Lord» 
But  you  will  grant  me  the  liberty,  to  aflure  you,  reh'gion  is 
not  like  the  mean  and  damaged  ^''ares  of  the  merchant,  which 
are  often  extolled  above  their  intrinfic  value;  if  you  ever  come 
to  purchafe  this  pearl,  and  behold  its  precioufnefs,  you  will 
cry  out  with  the  queen  of  Sbfha  v/ho  had  come  from  afar  to  fee 
the  wifdom  of  Sokm'int  *'  that  half  its  e:ccell«ncy  had  not  been 
'*  told  you."  But  left  you  fhould  be  jealous  the  preacher*s 
defign  is  to  impofe  upon  you,  and  to  praife  to  you  things  ^jhove 
their  worth,  you  car.not  poGlbly  entertain  any  fuch  apprehenfions 
in  refpefl:  to  the  blefTcd  God.  If  yen  fcruple  and  hefitateto 
believe  man,  you  mud  f-jrely  believe  the  Lord  of  heaven  an^ 


C  ^95  J 

earth, who  is  truth  itfelf  and  cannot  lie.  "The  Lord  of 
*'  hefts  makes  unto  all  people,  a  feaft  of  fat  things,  a  feaft  of 
"  wines  on  the  lees,  of  fat  things  full  of  marrow,  of  w  ines  on 
**  the  lees  well  reEned  ?"  Are  feafts,  marriage  entertain- 
ments,  luxuriant  vineyards,  fruitful  fields,  and  delightful  gar- 
dens pleafurable  things  ?  Ail  thefe  images  and  a  thoufand  more 
are  employed  by  Jehovah  himfelf  to  reprcfent  to  our  view  the 
beauties  and  charms  of  fincere  pitty,  in  order  to  captivate  our 
hearts  and  engage  us  to  fall  in  love  therewith. 

But  it  will  flili  be  objedled,  if  religion  be  fo  pleafant,  peaceful, 
joyous  and  delightful,  how  does  it  happen  that  we  continually 
ice  fo  many  of  its  votaries  mopifii,  fad  and  melancholy,  always 
mourning,  always  complaining  ?  It  is  truly  affliding  to  behold 
fo  many  of  the  friends  of  this  comfortable  fervice,  gloomy  and 
diftrefled.     But  have  you  not  feen  fome  perfons  at  the  richefl 
feaRs  and  higheft  entertainments  filent  and  diArefied,  and  dark 
melancholy  relling  on  their  brow  ?     Were   ^hefe  foibidding 
and  gloomy  appearances  ever  attributed  to  the  feaft  and  cheer- 
ful comi>any  ?  Surely  not.     It  was  fonie  inv>rard  pain  feme  in- 
vifible  2fFe<flion,  which  none  knew  but  the     ubjeds  of  tliem, 
that  caufed  this  gloomy  fadnefs  in  fcenes  of  pleafure.     So  here 
the  fadnefs,  diftrefies  and  complaints  of  chrifiians,  cannot  with 
juftice  be  attributed  to  religion,  but  to  f-^me  other  caufe.     The 
fource  of  all  thefe  milersible  appearances  is  fm  and  corruption, 
and  becaufe  they  have  fo  little  of  the  exercifes  of  grace  in  their 
hearts.     Religion  makes  none  of  its  friends  to  mourn  or  com- 
plain ;  thefe  are  the  genuine  cfFeds  of  fin.  Thevefoie  it  is  both 
•anreafonable  and  wicked  to  afcribe  to  the  former,  what  are  al- 
ways the,  fruits  of,  and  juftly  appertain  to  the  Icitlor.     O  that 
Telision  mi^ht  never  fuffcr   in  the  houfe  of  its  friends  !   Let 
rone  ever  join  with  Satan   in  perverfely  and  wrongfully  attri- 
buting to  religion,  what  belongs  to  fin. 

.     But  feme  "will  be  ready  here  to  afi:,  is  r.ot  repentance  a  part 


L  ^56  '} 

of  religion,  and  is  not  this  an  unpleafurable  and  monlfying 
work  ?  This  is  granted  to  be  true  in  the  opinion  of  thofe  who 
have  never  experienced  the  grace  of  repentance.  But  enquire 
of  the  aged  faint,  over  whofe  cheeks  ftrcams  of  tears  have 
flowed  for  his  fins,  whether  his  feelings  at  thofe  feafons  were 
painful  or  pleafant  ?  He  will  immediately  anfwer,  that  his 
tears  were  fweet  and  eonifortablc.  Sin  in  itfelf  gave  him  bit- 
ternefs  of  heart,  but  mourning  for  it,  was  his  pleafure  and  fa. 
tisfaclion.  Many  a  faint  has  experienced  more  peace,  comfort 
and  fpiritual  joy  in  weeping  for  his  fins,  than  ever  an  impen- 
itent finnner  did  in  all  the  round  and  noife  of  jovial  mirth. 
Yea,  fome  chriftians  have  had  fo  much  pleafure  and  happinefs 
in  true  repentance,  that  they  could  not  well  fee  how  fuch  a 
blefling  fliould  be  exchided  hea^eR.  Hence  Solomon  declares, 
"  Sorrow  is  better  than  laughter,  and  the  heart  of  the  wife 
"  is  in  the  houfe  of  mourning."  Surely  in  the  blefling  o£our 
Lord  mufl:  be  comprehended  fubftantial  pleafure  and  true  feli- 
city. Thus  he  pronounces,  <' Blcfled  are  they  that  mourn, 
*'  for  they  fhall  be  comforted."  "  For  thofe  who  forrow  af- 
"  ter  a  godly  fort,  the  Lord  hath  appointed,  beauty  for  aflies, 
"  the  oil  of  joy  for  mourning,  the  garment  of  praife  for  the 
<*  fpirit  of  heavinefs."  All  the  faints  teftify  that  repentance  is 
a  fweet  and  pleafant  exercife,  and  thofe  who  are  ignorant  of 
it,  and  never  experienced  any  of  its  confolations,  muft,  to  fay 
the  lead,  be  very  incompetent  and  improper  judges. 

But  it  is  high  time  to  clofe  this  fubject  with  fome  improve- 
ment. 

Firft,  this  theme  calls  for  praife  and  gratitude  to  the  mod 
High,  who  hath  opened  ways  of  pleafure  and  paths  ef  peace  to 
the  land  of  peife-fl  fc).icit3\  The  religion  in  the  gofpel,  inflitu- 
ted  for  the  happinefs  of  the  children  of  men,  is  pleafure,  peace 
and  delight  in  itfelf  as  well  as  all  glorious  in  its  end.  How 
hard,  cruel  and  inhuman  are  many  of  the  falfe  religions  in  the. 


[  *97  3 

world.     Some  oblige  their  votaries  to  turn  anchorites,  and 
banifii  themfelvesfrom  thefociety  ofmen  ;  others  are   forced 
into  cells  and  cloyfters,  to  fpend  their  foHtary  days  in  tormen- 
ting penances,  to  lafh  themfelves  with  bloody  cords,  to  fuffer 
all  the  pains  of  hunger  by  emaciating  fallings,  to  go  on  didant 
and  dreary  pilgrimages,  to  wear  hats   of  iron,   and   ftand  on 
pillars  of  fainting  and  death.     Others  muft  offer  in    facrifice 
their  tender  children  to  appeafe  the  anger  of  their  monftrons 
deities,  &c.  Thus  the   greateft   bulk  of  mankind   are   over- 
whelmed in  barbarous  fuperftitions,  and  their  religion  is  cru. 
elty,  anguilh  and  horror. — But  how  humane,  rational,   fweet 
and  benevolent  is  the  religion  of  chriftianity  ?  All  tlie  ways  of 
cur  religion  are  pleafure  and  all  her  paths  are  peace.     Let  us 
therefore  rejoice  in  it,  and  embrace  it  with  our  whole  hearts* 
imbibe  all  its  graces  and  praiSife.  alLits  virtues.     Let  us   con- 
tinually offer  the  facriflces  of  joy,  and    fing  praifes    unto    the. 
Lord.     Let  fentiments  of  gratitude  and  love  ever  dwell   ia 
eur  hearts,  and  fongs  of  blefllng  andpralfe  upon  our  tongues.!. 

Secondly,  allow  me  to  fhut  up  this  difcourfe  in  a  fhort   ad- 
drefs  to  the  younger  part  of  my  audience.     I  turn   to  you, 
my  amiable  young  friends,  who  confider  yourfelves  In  the  age 
of   pleafure.     You  here  fee  that  religion  is  not   that  frightful 
and  gloomy  thing,  which  you  have  often  falfely  piflured   to 
yourfelves  in  your  own  deluded   fancies.     There  is   nothing 
forbidding,  dlftant  or  difagreeable  in  it.     Here  alone  can  you 
find  true  pleafure  and  durable  delight.     You  think,   you   are 
in  the  period  ofhfe,  wherein  you  may  be  allowed  to  take  your 
fill  of  pleafure,  before  the  calamitous  appendages  of  old  age 
come  on.     And,  O  that  you  could  be  perfuaded,  to  feek  it 
where  alone  it  can  be    found.     Would  you   rejoice   in  your 
youth*  and  have  your  hearts  cheer   you  in  the   days  of  your 
youth,  enter  upon  the  ways  of  religion.     Relinquifh    folly,  ini- 
quity and  youthful  lufts,  and  chufe  God  for  your  God,  Chrift 
lor  your  Saviour,  and  the  Holy  Ghofl:  for  your   Sandifier  j. 


chafe  religion  for  your  courfe  of  life,  her  counfels  to  dired^  yotJ 
and  her  graces  to  comfort  you  ;  tlien  will  you  have  the  higheft 
pleafures  in  life,  the  mofh  confoliiig  fupports  in  death,  and  con  ♦ 
fumate  felicity  throuhgout  the  unwalVmg   ages  of  eternity. 
Wherefore  {hake  oiF  the  flxikles  of  fin,  f  ilfcly  called  pleafure> 
and  fay  unco  laughter,  thou  art  miJ,  aui  to   carnal   mirth, 
thou  art  fooliihaefs,  and  make  the  wife  choice  of  Rfofi:   with 
whom  God  converfed  face  to  face,  as  a  man  with   his  friend, 
«'  Who  chofe  to   faffer   affli.liion  with  the  people    of  God, 
**  rather  than  dv/cll  in  the  courts  of  fin  for  a  feafon.*'     Be  en- 
treated to  come  and  take  Chrift's  yoke  upon  you  and  you  will 
furely  find  it  eafy.     Lay  it  up  in  your  minds,  that  the    plea- 
fures of  religion  are  infinitely  preferable    to    the   pleafures   of 

fenfe.     "  Seek  the  Lord  while  he  may  be  found,  and  call  up^ 
*«  on  him  while  he  is  near."     Let  this  great  truth  be  Infcribed 

on  the  palms  of  your  hands,  that  it  may  be  always  before  you* 
and  let  it  never  flip  from  your  memories,  "  That  all  religion'^. 

*(  ways  are  pleafantucfs,  and  all  her  paths,  peace.'* 


S  E  R  MO  N    XXVIL 


Faith  Jlru^^lin^  with  dijicultiest 


Mate,  xsv,  frotn  the  21  ft  to  the  zSth  verfe,   incluflve.     Then 
ysfus  tutnt  tbeKce  and  departed  into  the  coajis  of  Tyre  and  Sidoa, 

And  behold  a  'woman  of  Canaan  came  out  of  the  fame  coajis,  and 

cried  unto  him,  faying,  have  mercy  on  me,  0   Lord,   thou  fon  of 

David,  vty  daughter  is  grievoujly  vexed  •vjith  a  devil.     But  he 

anfnuered  her  not  a  'word.     And  his  difcipks  came  and  hefought 

him,  faying,  fnd  her  away  for  Jhe  crieth  after  us.     But  he   an^ 

f'wsred  and  faid,  I  am  not  fent  but  unto  the  lof  fheep  of  the  houfe 

of  Ifrael.     Then  came  fye  and  'Oiorfolpped  him,  faying.  Lord 

kelp  me.     But  he  anfvje*-ed  and  faid,  it  is  not  meet  to   take  thg 

children^'  bread  and  caft  it  unto  d}gs.     And  Jhefaid,  truth  Lord^ 

yet  the  dogs  eat  of  the  crumbs  nvhich  fall  from  their  majler's  table. 

Then  Jefus  anfnuered  and faid  unto  her,  0  nvyman,  great  is  thy 

faith :  bs  it  unto  thee  even  as    thou  nuilt.     And  her  daughter 

'was  made  nuhole  from  that  very  hour, 

WE  have  often  read,  my  brethren,  or  often  heard,  of  the 
/nighty  deeds  and  gredt  exploits  perf:ti-med  by  dl.linguilljed 


L  300  ] 

heroes,  and  renowned  worthies,  whofe  fame  has  been  fpread 
chrough  the  hiftoric  page  ;  but  there  are  no  atchievements  fo 
glorious,  and  iht  ne  with  fuch  brilliant  luftre,  as  ihofe  which 
have  been  done  by  the  virtue,  power  and  grace  of  faith.  At> 
Alexander,  a  Cefar,  a  Hannibal,  perfornfied  no  fuch  ftupendous 
deeds  or  obtained  fuch  remarkable  vidories,  as  have  been  ac- 
compliflied  by  t  he  ftrength  and  wifdoxn  of  this  wonderful 
grace.  The  oracles  of  truth  produce  abundant  inftances  of 
its  wonder  working  power-  "  Many  thro*  faith  have  fubdued 
"  kino-doms,  flopped  the  mouths  of  lions,  quenched  the  vio. 
<«  lence  of  fire,  were  made  ftrong,  and  waxed  valiant  in  fight,- 
c'  and  turned  to  flight  the  armies  of  the  aliens.'*  Were  ever 
any  exploits  like  thefe  performed  by  any  or  all  the  nobleft  he. 
roes  of  antiquity  ?  Here  in  the  pa/Tage  before  us  we  have  an 
aftonlfhing  deed,  a  mofl;  notable  viftory  ©btained  by  one  of 
the  weaker  fex,  thro'  the  might  and  all  vanquiftiing  power  of 
her  filth.  A  poor  feeble  woman  dares  to  enter  the  lifts  with 
the  Son  of  God,  who  could  fpeak  worlds  into  exiftence,  and; 
comes  off  with  the  plaudits  of  vidlory.  The  hiftory  we  have 
of  this  remarkable  incident  is  briefly  this ; 

Jcfus  Chrift,  the  Saviour  of  an  apoftate  world,  being  refolved 
^  be  as  eitenfively  ufeful  from  the  time  he  entered  upon  bis 
public  miniftry,  as  poffible,  takes  a  tour  into  feme  more  re- 
mote corners  of  the  country,  into  adlftant  part  of  the  land  of 
Judea,  which  lay  bordering  upon  Tyre  and  Sidon.  While  he 
■was  itinerating  and  doing  good,  a  certain  woman  of  Canaan,  of 
the  gentiles,  came  to  him  with  a  moft  importunate  addrcfs, 
that  he  would  admlnifter  healing  to  her  daughter,  who  was 
gtievoufly  vexed  with  a  dev  il.  She  muft  fnrely  have  had  fome 
true  information  of  his  character,  that  he  was  tlie  Mefliah,  the 
promifed  Saviour  of  men,  the  Son  of  God,  and  from  the  evi- 
dence fhe  had,  (he  had  committed  her  foul  to  him ,  and  believ- 
cd  on  him  before  fiie  faw  him  with  her  bodily  eyes.  And  from 
the  account  flie  had  heard  of  his  miracles,  (he  po/TefTed  a  fall 


conlidence,  that  he  was  able  to  heal  her  daughter.  This  faith 
•laduced  her  to  go  forth  to  meet  him,  as  the  fame  of  his  being 
in  that  part  of  the  country  had  reached  her  ears.  She  was  one 
that  was  a  ftranger  to  the  commonwealth  of  Ifrael,  a  defcend- 
ant  o£  that  accurfed  nation,  which  had  been  devoted  to  deftruc- 
tion  by  that  fentence  pronounced  more  than  two  thoufand  years 
before,  «  Curfed  be  Canaan."  When  a  whole  nation  is  caft 
cfFfrom  God,  it  never  implies  in  it,  that  every  individual  of 
that  people  muft  perifh  eternally.  This  woman  and  many 
«ther  inftances  in  fcripture,  are  evidences  hereof. 

Now  faith  caufed  this  perfon  to  arlfe  and  go  to  Jefus,  being 
fully  perfuaded  that  he  was  all  fufficient,  and  infinitely  able 
to  do  all  that  for  her,  which  her  heart  defired.  When  fhe 
came  near  unto  him,  fiie  prefented  her  petition  in  the  moftde. 
cent,  warm,  pertinent  and  believing  manner.  «  She  cried  unto 
"  him  faying,  have  mercy  upon  me,  O  Lord,  thouvfion  of  Da- 
'*  vid."  The  very  form  of  the  addrefs,  fliows  both  her  know- 
ledge of  Chrift's  chaiader  as  the  promifed  Redeemer  of  his 
people,  and  her  faith  in  him  as  the  only  Saviour.  It  may 
raife  wonder  in  fome,  that  this  poor  woman  did  not  make  her 
complaint  to  the  difciples,  that  they  might  have  introduced 
her  to  their  Lord,  but  it  is  roanifeft  flie  had  too  much  faith 
and  knowledge  for  this.  A  proper  underftandingof  the  truth, 
and  a  real  faith,  will  have  no  angels  or  faints  for  interce ffors, 
but  will  apply  dire(Sly  to  the  Son  of  David,  to  the  Lord  of  all 
power  and  grace.  And  ihe  pleads  no  merit  or  worthinef?, 
but  her  fole  defire  is  mercy  ;  to  raercy  fhe  looks,  and  on  mercy 
Ihe  refts  all  her  hopes.  As  if  fhe  had  faid,  "  O  thou  Son  oi 
David,  Ifrael's  King,  upon  fufficient  information  and  tefti- 
mony,  I  fully  believe  that  thou  art  Jefus,  the  fent  cA'  God  to 
be  the  Saviour  of  loft  men,  I  therefore  appear  in  thy  preience 
as  a  needy  fupplicant  who  have  nothing  to  recommend  me  to 
thy  favour  but  my  mifery,   fm  and  wretchednefs,   I  afK  no 


^lefiing  due,  cr  meritorious  reward, but  v?hat  2  kumbly  -and 
devoutly  beg,  is  an  a<5l  of  ihy  rr.ere  beneficence,   pure  mercy 
and  frt€  grace." — One  wciildhave  thought  the  merciful    and 
ccmpafliorate  Saviour,  would  infi'dntlj' have  granted  her  hear- 
ty and  earntil  defire.     Eut  lo,  his  condudl  on  this  tender  and 
aS"e<51ing  occaHon,  how  widely  difFerent  from  any  thing  it  ever 
was  before  ?  For  the  trial  of  her  faith,  and  to  exhibit  her  as  an 
example  to  all  future  believers,  he   a/inmes  an  air  of  diiftance 
and  referve  ;  he  proceeds  on  his  way,  without  feemirg  to  hear 
her,  or  even  deigning  to  give  her  a  look  from  his  countenance, 
**  He  anfv/ered  her  not  a  word."     Difcouraging    confideration 
indeed  I  How  muft  her  tender    heart  be   wounded  ?  What 
muft  be  her  painful  feelings  ?  She  fought,  the  prayed,  fbc  cri- 
ed, but  alas  !   (he  fought,  and  prayed,  and  cried  in  vain.  "  He 
*'  anfwered  her   net  a  word."     Might  not  this  poor  Canaani- 
rifli  woman  have  rationally  p^ufed,  and  thought  with  hcrfelf  ; 
"  Surely  Uiis  cannot  be  the   Son  cf  God,  Ic  famed  for  his  ten- 
dernefi)  and  clemer.cy  ;  has  he  heard  others   and  turns  a  dea.f 
ear  to  me  ?    I  have  addrefTed  h^m  in  as  humble  and  decent  a 
manner,  as  any  I  ever  heard  of?  Is  he  thus  referved,  filer.t 
and  partial  ?  I  will  go  no  more  after  him  ;  I  will  follow  him 
no  faither."     Would  not  ibme  .'"uch  refltdions  upon  the  treat- 
ment Ihe  received  be  extremely  natural  ?  Eut  however  natural 
tliey  might  be  to  a  conupt  miud,  they  are  far  from    being  na- 
tural to  a  renewed  loul  to  divine  faitli,  that  is  in  purfuit  of  fa- 
vour from  the  Lord.     Eut  though  Chrift  anfwered   her   i.ol> 
and  in  filence  went  on  his  way,  tliis  leenis  to  cncreafe  her  faith, 
to  caufe  her  to   fend   forth    more  fervent  prayers  and  tender 
cries,  infomuch  that  the  difciples    were   moved   and   affeded 
v.'ith  her  cafe,   and   voluntarily   Lttame  jnterccfiors   en   her 
behalf. 

Believers  will  feel  for  believers  in  affiitlion  and  perplexity, 
and  they  will  plead  and  intercede  for  them.  Thus  **  His 
••'  difciples  came  and  befought  him,  faying,   fend  her  away 


« for  ftie  ct leth  after  us"  Kcr  cries  pieicec?  their  tender 
hearts ;  the^  lympathlzed  with  her  in  her  diftrefTas,  and  they 
eptre&ted  him  to  grant  her  reqaeft  and  fend  her  away,  that  they 
might  r*<ot  be  harralTed  with  her  painful  importunities.  At 
theraekir.g  requeft  othis  difciples,  he  ftops,  though  he  would 
not  Ipeak  to  the  woman  ;  he  i'peaks,  he  replies  to  them,  in  her 
hearing.  Is  it  an  anfwer  cf  encouragement,  hope  or  comfort  ? 
Nay,  quite  che  rcverfe.  Ic  is  big  with  horror  and  repulfe. 
Thefe  heart  cutting  words  proceed  from  his  hps.  *'  I  am  not 
<«  fent,  fays  he,  but  unto  the  loft  Iheep  of  the  houfe  of  Ifrael." 
This  ftrikes  dumb  the  difciples,  and  mull  penetrate  hke  dag« 
gers  to  her  heart.  Behold,  how  fhe  (lands  mutJ,  overwhelm- 
ed in  tears,  and  ready  to  fmk  into  the  earth.  Her  cafe  was 
deplorable  indeed  ;  and  thefe  words  might,  methinks,  have 
thrown  her  into  eternal  defpair.  With  what  plaufibiiity  and 
juftice  might  fhe  have  argued  againll  her  eleclion,  as  many  do, 
who  have  no  fuch  reafons  ?  How  might  fhe  have  poured  out 
her  defpairing  foul  in  fuch  wailings  as  thefe  ?  "  Alas  !  Je- 
fus  is  only  fent  to  ihew  mercy  and  hi  a  Saviour  to  the 
people,  to  the  loft  iheep  of  the  houfe  of  Ifrael ;  it  is  true  I  am 
loft,  a  loft  creature  indeed,  and  now  muft  be  loft  to  all  eter- 
nity ;  I  am  not  of  the  happy  and  chofen  family  of  Ifrael,  but 
of  the  reprobate,  the  curfed  race  of  the  gentiles ;  there  is  no 
encouiagement,  no  hope,  no  mercy,  no  falvation  for  tnc  ;  I 
and  my  dear  cliild  muft  be  rapped  in  the  flumes  cf  damnation  ; 
I  have  foughthis  merciful  favour  with  sn  humble  and  bro- 
ken heart,  with  fjghs,  and  cries,  and  tear?  :  I  am  not  a  cliO'- 
fen  vejfel,  I  perti^in  not  to  the  eledion  of  grace,  but  mc'X 
have  my  doom  inthe  regions  of  horror  and  everlafting  mifery," 
Are  not  fuch  defpairing  thoughts  natural  ?  Where  is  the  be- 
liever t\izt  could  ever  again  look  to  Jef.is,  after  fuch  a  repulfer 
But  this  does  not  dlfpirit  the  faith  of  this  woman,  it  engeges 
her  to  more  zeal,  it  fires  all  the  powers  of  her  foul ;  inftead  of 
relinquUhing  her  purpofe  by   thefe  difcouragements,   fl^s  rc- 


news  her  addrefs  with  more  humility,  carnc'Ilnefs  and  fervei?  - 
cy.  Behold  the  woman  approaching  his  prefence,  bowing b?- 
tbie  him,  paying  him  homage  and  profound  adoration,  ba» 
thed  in  tears,  and  celledling  her  whole  Ibul  into  one  pathedc 
petition.  i 

«*Then  came  fiie,  and  worfliipped  him,  faying,  Lord,   help 
<«  me."     What  Chrift  had  faid,  put   to  filence  the  difciples, 
but  (he  continues  her  prayer,   and  apphes  with  greater  impor< 
tunity  ;  (he  determines  that  if  fiie  penih,  (he  will  perifti   ac 
the  feet  of  Jefus,  pleading  for  mercy,  with  her  laft  breath  pray- 
ing for  help.     Alas  !  what  now  is  the  confequence  ? — a   fur- 
ther and   feverer    repulfe.       He    turns  to  her,    and  would 
reafon    her   out   of    her  prayers  and  importunities,    points 
out  the  unfitnefs  of  her  requeft,  with  the  twinging  addition  of 
a  rebuke  and   reproach.     "  But  he  anfwcred  and  faid,  it  is 
«•  not  meet  to  take  the  children's  bread  and  caft   it  to  dogs." 
As  though  he  had  faid,   •'  Woman,  your  defire  is   unreafona- 
ble  and  unjuft  ;    I  came  to  be  a  niinifler  of  the    circumcifion 
and  my  favours  are  to  be  bread  to  the  children  of  Ifrael,  but 
you  are  a  dog  of  the  Gentiles,  it  would  be  highly  improper  to 
take  the  bread  of  children,  and  beftow  it  on  fuch    vile    crea- 
tures as  you  ;  you  ate  out  of  the  covenant,  out  of  the  pale  of 
the  churchy  and  to  be  paffed  over  with  neglefl  and  contempt.'* 
Here  was  an.  anfwer  clouded   with  difcouragement  ;  its  ap^ 
parent  amount  was  an  abfolute  refufaU     And  not  only  denw 
ed,but  alfo  reproached  with  the  degrading  epithet  of  a  dog. 
What  h*art  could  bear,  what  fpirit  could  brook  fuch    treat- 
Yinent  and  infult  as  this  ?  Not  to  be  attended  to,  nor  obferved  ; 
to  be  told  he  had  no  bufinefs  with  her  nation  ;  that  it  was  un- 
fit to  give  her  any  of  the  children's  bread  ;  and  then  to  fub 
join  reproaches  upon  her  charaaer  as  too  bafe  and  ignoble, 
tit  only  to  be  ranked   with  the  bafeil   of  the   animal   tribes. 
Would  not  Any  perfon  poffefied  of  a  fcul  rife,  refent  and  re- 
tort die  injury  i  «  What  J— Can  this  be  the  Son  of  David  > 


Can  this  be  the  Saviour  of  the   world,  related  for  kmdnersy. 
mercy,  com pallion,  goodnefs  an      love  ?  No  :  he   is  not  the 
Ghrift,  but  feme   vile  impofter :  I  have  been   deluded,  I  will" 
go  no  more  after  him  ;   I  will   icek  to    him,  I   vill   pray    to 
him  no   more."     But,-  how  widely  different  is   the   humble,, 
believing  heart,  that  loves  the  Lord  Jefus.     In  nieeknefs,   pa- 
tience and  humility,  it  readily  takes  all  in  good  part   as  juft" 
and  right.     She  feels  deferving- of  Tuchan  anfwer,   or  oi"  no 
notice.     In  righteoufnafs  Chriit  might  pais  lifer  by,  a  wretched' 
dog  and  worfe.     Yet  her  faith   will  not  part  ficm  its   objcA. 
She  owns  all  to  be  reafonable,ju{l  and  true  ;  a  I   the   auftere- 
ufage  which  flie  receives,  is  perfectly  right.     Yet   her  ta^th  is 
fuch,  that  though  he  flay  her,  (he  will  truft  in  him.     Kotning 
•can  feparate  or  break  the  band  of  faith  ;  neither  death,  nor  life^ 
nor  principalities,  nor   power?,  nor  repulfes,   nor  denials,  n  :^r 
reproaches.     Fiiitli,  a  true  and  living  faith  will  carry  the   fouJ 
through   all  oppofition.     The  more  diSicnkies.  difcourage- 
rnents  and  trials  the  believing  chriftian  meets  with^  the   more 
earned:  and  fervent  in  prayer  will  lie  be.    He  will'wreftle  with 
God  himfeif;  and  will  not  ceafe  the  ftruggle  until  he  prcvailJ' 
He  vu  argue  and  difpute  the  matter  even  with  Chrift.     And 
faitii  will  furnifli  him  with  power,  dexterity  and   fkill,  in   the. . 
argument  j  he  will  overcome^ 

Thus  this  Canaanitifh  believer  proceeds'  to  anAver  the 
Lord's  cbjeftions  againft  her.  She  begins  with  an  acknow- 
ledgement, all  he  faid  was  true  ;  "  And  fhe  faid,  truth  Lord  ;'* 
what  thou  fayeft  is  perfeflly  right ;  I  am  as  vile  and  unworthy 
as  a  dog,  I  am  worfsdian  brutifti^  I  deferve  no  favour,  I  merit 
no  mercy  from  thy  hand.  Yet,  allow  me  in  deep  humility  to 
fay,  when  the  children  eat  their  bread  there  are  crumbs  falling, 
from  the  table,  which  are  not  denied  to  the  dogs  that  lie  under 
h."  Behold,  the  importanity,  the  wifdom,  ftrength  and  h:auty, 
of  her  faith.  She  acknowledges  that  flie  was  as  a  dog,  and  all 
ihe  bs£ged  was  only  tlxe  favours,  privileges  and  advantages  of 


that  animal.     "  Yet  the  dogs  eat  of  the  cniinbs  which  faH 
«  from  their  ir.after's  table."     As  if  (he  had  faid,   "O  Lord 
Jelus,  allow   me  to  receive  the  crumbs  which  the  children! 
careltfsly  let  fall ;  there  is  esough  and  to  ipare  ;  let  me  par- 
take of  the  fcraps  ;   in  the   gieatnefs   of  thy   bounty,  in  the 
rich  profufion  of  thy  beneficence  and  grace,  fpare  me  this  one 
mercy,  grant  me  only  this  one  blefllng,  the  life  of  my   child, 
the  falvation  of  my  foul.    This  is  but  a  crumb  falling  from  the 
wonders  of  thy  love."     Was  there  ever   faith  like  this?  Was 
there  ever  patience,  humility,  ptrfeverence  and  duty  hke  thii 
"Woman's.? 

The  compaffionate  Redeemer  appears  now  no  longer  fhh 
to  contain  himfelf ;  he  feems  as  tho'  he  ^as  vanquiftied  an  J 
overcome  ;  he  relinquifh-js  the  contell,  artd   yields  the  vidor) . 
Behold,  O  chriftians,  the  ftrength,  power,  and  conquering  irr 
portunity  of  faith  !     See  the  frowns  fcattered  from    the  Savi- 
our's  brow,  the  lowering  clouds  difiipated  from  his  face  ;   Ic, 
the  God  of  love,  grace  and  mercy  appsars  ;  his  countenance 
gathers  its  wonted  fmiles.     With  what  pleafure   and  delight 
does  he  look  upon  this  happy  woman,  tho'  full  of  pain,  anxiety 
and  fear,  and  floods  of  tears  gufhing  from  her  eves,  and  per- 
haps, Hill  looking  for  a  more  tremendous  fcntence  than  any 
file  had  yet  heard  ;  he  aJdrelfes  her  in  tlie  foul  enrapturi  *;_- 
language  of  praife   and  commendiition.       And  could  worJ> 
more  tender,  friendly  and  compaffionate  flow  from  a  Saviour  ^^ 
lips  ?  "Then  Jefus  anfvkcred  and  faid  unto  her,  O  woman 
*•  great  is  thy  faith  ;  be  it  unto  thee  even  as  thou  wilt."    Hf 
extatic  joy  now  exceeds  her  forrow.     Herctcfore  in  all  he; 
difficulties  and  troubles,    fhe   retained   the   power   of  Speech  . 
v^hether  flie  fainted  in  raptures  we  are  not  infcrmeed,  but  Isn. 
guage  failed  her,  fLe  fj  eaks  no  mere.     Nc  words  are  left  her; 
her  heart  was  too   full  to  expieis   her    gratitude.     Thus  jry 
*ometimes  is  more  overcoming  than  forrcw.      Tlo'  Iha   wes 
of  the  heatljt        lUoni  of  Canaai:;,  yet  fi.e  approved  herfeh  a 


t:  30T  J 

true'daughter  of  Ifrael,  who  like  a  prince  had  power  with  G«d 

and  prevailed.  Hitherto  Chrift  had  fhrouded  his  face,  ani 
treated  her  with  a  degree  of  roughnefs,  but  now  he  gather* 
her  with  everlafting  kindnefs  }  he  takes  her  in  the  arms  of  hii 
lov .  imiies  upon  her,  and  manitefts  himielf  her  beloved  and 
her  friend.  Few  can  read  the  hiftory  of  Jofeph's  difcoverin j- 
hiiTil--i)  to  his  bretliren,  without  iheJding  tears  atthefe  words, 
»*  I  am  _.jf-pi.",  aiy  brother,  come  near  unto  me."  What  are 
our  ftcl:..  g3  wL..n  Chritl  a&s  this  precious  part  to  the  believ- 
er, fitiin^,,  "  I  a:n  Jefus  thy  fa^  iour,  thy  beloved,  thy  friend ; 
put  all  thy  r  in  me  ;  place  all  thy  hopes  for  time  and 

etjtnity  up'  v'becially  when  he  adopts  the  language 

h  hou  art  all  fair,  my  love,  there  is  no 

<♦  f  h  mc  from  Lebanon,  myfp.ufe, 

'••  wiih  me,  from  jL;o,,  _  !o  k  from  the  top  of  Amana 
*'  from  the  top  cf  Shenir  anu  on."     Take  a  Pifgay  view 

at'  the  promii'ed  land,  of  heaven  and  all  the  rich  and  Ihining 
glories  thereof,  and  all  this  is  yours  by  a  divine  covenant  of 
unchangeable  love. 

A  few  refiedioas  nmll  conclude  thefe  pleafing  meditations* 

Firil,  let  this  doftrlne  encourage,  fupport  and  comfort  be- 
lievers, who  labour  under  many  troubles,  trials  and  perplexi- 
ties. In  all  your  di£5cukies  go  to  Jefus.  If  he  relieves  you 
not,  depart  not  from  him.  If  he  anfwers  you  not,  ceafe  not 
your  prayers  and  cries.  If  he  feems  to  withdraw  from  you, 
follow  after  him  with  greater  zeal  and  importunity.  Thi« 
was  the  ruin  of  Saul ;  when  God  withdrew  from  him  and  an- 
fwered  him  not,  he  betook  himfelf  to  a  witch  and  to  Satan. 
When  Chrift  replies  to  you  as  being  unworthy,  as  beings 
great  finners,  as  being  exceedingly  brutilh  in  his  fight,  owa 
it,  and  fay,  truth  Lord ;  yet  plead  for  the  crumbs  that  fal| 
trom  the  table  of  his  grace,  which  he  grants  to  creatures  as 
bale  aod  unworthy  as  you. 


L  308  J 

Secondly,  let  thefe  things  awaken  guilty  fmncrs  to  fTcf? 
to  the  Lord  Jefus.  If  you  have  not  a  daughter  grievouQy 
vexed  with  a  devil,  you  have  worfe.  Your  fouls  are  poffeffeil" 
by  him,  you  are  in  his  fnares,  and  he  is  leading  you  on  to  eter; 
nal  deftruftion.  You  are  all  polluted  and  unclean,  in  a  loft: 
and  mifcrable  condition.  Up,  efcapc  for  your  lives  to  the 
mountains  of  fafety,  or  you  muft  perilh  with  Sodom  in  ever- 
lading  flames. 

Thirdly,  let  thofe  who  have  defires  to  draw  near  to  Chrift^ 
to  hold  communion  with  him  and  obtain  bleffings  from  him, 
fet  the  example  of  this  woman  of  great  faith  before  them* 
Addrefs  him  with  decency,  propriety  and  fortitude,  faying, 
have  mercy  on  us,  O  thou  fon  of  David.  Cry  after  him,  fall 
down  before  hirn,  worftiip  him,  pour  out  your  whole  fouls  in 
this  folemn  and  all  comprehenfive  petition, "  Lord,  help  us." 
Remember  the  man  fick  of  the  palfy  ;  when  he  could  get  accefs 
to  Chrift  no  other  way,  he  was  let  down  thro'  the  roof  of  the 
houfe.  Let  no  obftrudtion  impede  our  way  to  the  Saviour 
Surmount  every  difficulty  ;  caft  yourfelves  at  his  feet ;  la/ 
hold  upon  him  ;  let  him  not  go  until  you  obtain  a  bleffing  t^ 
your  fouls,  until  you  obtain  the  blefling  of  eternal  life. 


Fourthly,  a  few  words  to  thofe  who  entertain  the  profpef*^ 
of  fitting  down  to  the  fupper  of  our  Lord,  fliall  clofe  the  fub- 
jedt.  Confider  your  wants,  and  look  to  Jefns  for  the  fupply 
of  them.  Do  you  want  the  healing  of  a  blind  mind,  or  a 
hard  heart  ?  Do  you  want  covering  to  your  naked  fouls  ? 
Chrift  is  a  phyfician  all  fufBcient  for  thefe  purpofes.  Take  no 
denial  from  him  ;  fill  your  mouths  with  arguments.  Take, 
refuge  in  his  tender  bofcm  ;  refign  yourfelves  to  him.  Re- 
ceive him  into  your  hearts,  and  rejoice  in  him..  Is  he  not 
fweetly  whifpering  to  fome  while  I   am  fpeaking,  "  Rife  up 


C  309  ] 

-«  my  love,  my  fair  one  and  come  away.  For  lo,  the  winteT 
^«  is  paft,  the  ram  is  over  and  gone."  O  that  he  may  fay  to 
many  fouls  at  his  fcaft,  «  O  man,  O  vroman,  great  is  thy 
faith," 


SERMON    XXVIII. 


The  advantages,  and  Jhms  cf  the  properties  of 


Jaiih, 


Matt.  XV.  zt.  Then  jfefus  anfvjered  dnd faii  unto  hert  0  ivowsn, 
great  is  thy  faith. 

WE  have  already  confidered  the  hiftory  of  this  remarkably 
believing  woman  of  Canaan.  She  was  a^perfon  of  pre-eminent 
piety.  It  may  with  propriety  be  here  faid,  as  in  another  in- 
ftance  of  one  out  of  the  vifiblc  church,  to  wit,  Cornelius  a  Ro- 
man centurian  of  Ci  ~iria,  "  Of  a  truth,  God  is  no  refpeder 
**  of  perfons,  but  in  ev»ry  nation,  he -that  feareth  him,  and 
**  worketh  righteoufnefs  is  accepted  with  him."  Although 
our  Lord  fixed  upon  and  principally  praifedand  recommended 
the  faith  of  this  excellent  woman,  yet  there  were  other  graces 
which  {hone  with  a  ronfpicuous  luflre  in  her  whole  conduft 
upon  this  occafion.  In  this  affair  fhe  exhibited  a  group  cf 
the  moft  (hining  virtues  of  the  gofpel  ;  fuch  as  profound 
wlfdom,  deep  humility,  genuine  meeknefs,  patience,  pcrfeve- 
rancein  prayer,  fortitude,  &c.  How  did  her  wifdom  appear 
in  the  whole  of  her  behaviour,  in  her  management  of  this 


^ffaif  ;  tht  choice  of  her  words  and  decency  of  her  addrefs  ? 
What  a  beautiful  humility  attended  her  in  all  her  deportment 
and  acknowledgment  of  her  unworthinefs  ?  Did  not  fweet 
Jneeknefs  manifeft  itl«;lf,  without  any  perturbation  of  fpirit  or 
ruffle  of  temper  ?  What  patience  did  (he  exercife  in  her  fore» 
heavy  and  unlooked  for  trials?  Not  a  hard  thought  of  Jefus, 
notwithftanding  the  aafterity  of  his  treatment,  arofe  in  her 
heart  ;  not  a  murmuring  word  pafled  from  her  lips.  How 
fteady  was  her  perfeverance  in  prayer?  Her  words  were  few, 
but  they  were  well  ordered.  Her  petitions  were  admirably 
pathetic  ;  they  were  enforced  with  the  ftrongeft  arguments. 
Neither  frowns,  nor  denials,  nor  repulfes,  nor  reproaches, 
could  caufe  her  to  ceafe  from  her  purpofe.  Her  perfeverance 
under  the  mod  difcouraging  circumftances  was  of  an  extraor- 
dinary nature. — How  aftonifliing  was  her  fortitude  ?  She  fear- 
ed not  ;  her  heart  was  fixed  trufting  in  the  Lord.  No  dif- 
iiculties  but  what  (he  would  encounter,  and  would  brave  every 
danger.  She  was  in  all  refpe^ts  an  admirable  perfon,  a  fupe- 
rior  faint,  and  a  diftinguiflied  believer.  Every  grace  and  eve- 
ry virtue,  feemed  to  poflefs  her  foul.  She  was  truly  full  of 
God.  Yet  among  all  thefe  excellencies,  Chrift  chiefly  founds 
his  praife  and  recommendation  upon  her  grace  of  faith.  Other 
virtues  were  the  produdlons  and  effects  of  this.  There- 
fore we  conclude,  of  all  the  graces  of  the  fpirit,  faith  gives 
the  moft  honor  to  Chrift,  and  he  confers  the  highsft  ho- 
nors  upon  it. 

O  how  happy  fhould  we  be,  my  brethren,  were  we  all  in  tlie 
ftate  of  this  Canaaniiifli  woman!  To  have  faith,  fuch  emi- 
nent faith  as  to  be  well  pleafmg  to,  and  receive  the  approba- 
tion of  our  Lord.  Nothing  affords  greater  pleafure  to  the 
Saviour  of  the  world,  than  the  faith  of  his  people;  it  renders 
them  precious  to  him,  even  as  the  apple  of  his  eye.  He  re- 
joices over  them,  and  is  ready  to  fay,  "  Thou  haft  raviftied 
'*  my  heart,  my  fifter,  my  fpoufe  ;  thou  haft  ravifiitd  my  heart 

O2 


1  i^-^  1 


t<  with  ene  of  thine  eyes,  with  one  chain  of  thy  nccV.    How 
«  fair  is  thy  love,  my  fifter,  my  fpoufe." 

VarioQs  are  the  reafons  which  induce  Chrift  to  be  charmeil 
and  pleafed  with  the  faith  of  his  people.     Though  they  may 
confider  themfclvcs  all   blacknefs   and  deformity,   and   viler 
than  the  baftit  of  animals,  yet  in  the  view  of  Jefus,  they  are 
comely,  beautiful  and  lovely.     They  may  fay  with  the  Ipoufe, 
they  are  black  and  not  fit  to  be  looked  upon  ;  vpith   Job  they 
may  cry  out,  behold  weave  vile  ;  with  the   Pfalmift,  they  are 
more  brutilh  than  men,  are  as  beads  before  God  ;  with  Paul, 
that  they  are  the  chief  of  fmners  ;  or  with   this  Canaanitilli 
woman,  they  are  as  dogs  in  his  light.     Notwithftanding  the 
low  eO-imationin  which  they  hold  themfelves,  yet  in  the  eyes 
of  Chrift,  they  are  all  amiable,  they  are  pleafantnefs  to  him  ? 
they  coft  him  dear  and  he  fets  his  heart  upon  them.     He  ex> 
claims,   "  Behold,  thou  art  fair,  my  love  ;   behold,   thou  art 
*'  fair  ;  thou  haft  doves  eyes  within  thy  locks  ;  thou  art   beau* 
<'  tiful  as  Tirzah,   and    comely   as   Jerufalem.     The   king's 
«'  daughter  is  all  glorious  within  ;  her  cloathing  is  of  wrought 
"*  gold,  and  he  greatly  dcures   her  beauty." — Chrift  is   thus 
pleafed  with  the  graces  of  believers,  efpecially  with  the  grace 
of    faith  ;    becaufe    this   is    his    high  work,  on   which  he 
fcems  to  place  a  greater  emphafis  than  any  other.     «*  This  is 
«  the  work  of  God,  that  ye  believe  on  him  whom   he  hath 
"  fent."     The  perfons  to   whom    this  reply  was   made,  had 
enquired  what  they   ftiould  do    to  work  the  works  of  God  ; 
hence  they  are  here  informed  by  our  Lord  what  the  work   df 
God  is,  it  is  believing  on  Jefus,  whom  God  hath  fent   into  the 
-Vv-orld  to  be  the  Saviour  thereof.     It  is   alfo  exprefsly  decla- 
red,  *'  This  is  his  command,  thut  we  fiiould  believe  on  the 
«'  name  of  his  Son   Jefus  Chrift."     There   arc  many  com- 
■Itiandvnerits,  but  this  is   couiprehenfive  of  all,   therefore  St, 
Paul,  when  he  would  give  a  fummary  of  the   whole  gofpel, 
{liles  it    "  The  law  of  faith."     This  is  one  leafon  why   Cluift 


C  313  1 

ifeclares  hlmfeif  highly  pleafed  with  the  faith  of  his  people, 

feecaufs  it  is  the  great  precept  of  the  gofpei,  ihefum  of  all  that 
he  requires. 

Another  reafon  is,  becaufe  no  other  grace  or  virtue  fo  high- 
ly honors,  magnifies  and  glorifies  Chrift  as  this.  Faith  crap, 
ties  us  of  ourftlves,  and  gives  all  the  honor  and  glory  of  our 
falvation  to  him  ;  it  makes  us  vile  and  unworthy  in  our  own 
eyes,  and  exalts  him  to  be  all  in  all.  He  is  precious 
to  the  believer,  and  itfelf  is  called  precious  faith.  Thus  faith 
and  Chrid  are  reciprocally  precious  to  each  other.  Jefas  is 
ready  to  fay,  O  precious  faith  ;  and  the  believer  to  reply,  O 
precious  Saviour  ?  Faith  adheres  to  him  through  every  obftiuo- 
tion,  oppofition,.  difcouragement  and  diiEculty,  and  Chrift 
praifes  it  laying,  O  msn,  or  O  woman,  great  is  thy  faiths 
Faith  fays  none  blit  Chriif  ;  and  he  replies,  none  but  faith. 
"  Only  believe  and  thouftialt  be  faved  ;  only  believe  and  thou 
"  haft  eternal  life."  How  fhould  this  ena;ape  all  who  have 
any  regard  to  their  immortal  fouls,  to  believe  v/ith  their  whole 
hearts,  to  ftir  up  their  faith,  to  abound  in  the  lively  sxcrcifes 
of  this  grace;  herein  you  will  be  pleafing  to  Chrift  and  ac- 
ceptable in  his  %ht.  All  believers  muft,  furely,  fervently  de- 
fire  to  pleafe  their  Lord.  The  thought  of  pleaung  Jefus  af- 
fords the  fpoufe  ineiFable  delight,  «  while  the  king  fetteth  at 
*«  his  table,  my  fpikenard  fendelh  forth  the  fmell  thereof." 
The  prefence  of  Chrift,  and  the  cxerciles  of  faith  gave  her  fweet 
contentment,  inward  triumph,  and  great  delight.  Would 
any  v;ifli  to  afford  pleafure.  to  the  precious  Redeemer,  let 
them  learn  the  art  of  beheving,  and  live  in  the  hvely  exercifes 
of  this  grace.  David  danced  before  the  ark  with  all  his  might, 
folet  your  faith  be  vigorous  and  a^'live.  Thus  you  will  give 
pleafure,  and  become  acceptable  to  Jefus,  who  fo  loved  you 
that  he  (hed  his  moft  precious  blood  for  you.  Herod  vs'as 
highly  delighted  with  Herodias's  daughter,  "  Infom.uch  that 
'♦he  fware  unto  her,  to  give  ber  what  fhe  (hould  a&,  evea  'c- 


*'  the  half  of  his  kingdom."  He  makes  a  meaii  refef  re  of  th<f 
half  of  his  pitiful  kingdom.  But  whatfoever  you  fhall  afk  O  bC" 
liever,  Chrift,  in  faithfulnefs  to  himfelf,  in  faithfuJnefs  to  hi* 
word,  his  promife  and  his  oath,  will  confer  upon  you,  not  the 
half,  but  the  whole  of  his  kingdom  ;and  his  kingdom  s  a  glori- 
ous and  an  everlafting  kingdom.  He  is  often  fweerly  addreffing 
the  believer,  as  king  Aha  uerus  did  his  queen,  on  the  day  that 
he  waited  upon  her  at  the  banquet  of  wine  ;  "  What  is  thy  pe- 
«'  tition  queen  Efther,  and  it  fliall  be  granted  thee  ;  and  what 
*'  is  thy  requeft  and  it  fhall  be  performed,  even  to  the  half  of 
*'  my  kingdom  ?"  This  encourages  the  trembling  believer  to 
table  her  addrefs  in  the  language  of  the  queen  ;  "  If  I  have 
*'  found  favour  in  thy  fight,  O  king,  and  if  it  pleafe  the  king, 
**  let  my  life  be  given  me  at  my  petition,  and  the  falvation  of 
"  my  foul  at  my  reqaeft,  for  I  am  fold  by  fin,  to  be  deftroyed, 
"  to  be  flain  and  Co  peri/h."^ 

The  feeble  chriftian  is  here  ready  to  cry  out,  O  that  I  had 
that  faith  which  is  well  pleafmg  to  ChrifV  ;  and  alfo  aflcs,  hovsr 
fliall  I  a6i  faith  fo  vigoroufly,  iliat  my  Lord  and  my  £aviour 
may  be  delighted,  and  that  I  may  obtain  his  approbation  ?  Iir 
order  that  your  faith  may  become  acceptable  to  Chrift,  it 
muft  pofTefs  the  following  properties  ;  it  mufl:  be  exerted  in  a 
way  of  humiliation — acceptance — triumph — refignation— ho- 
mage-.—and  appropriation. 

Firft,  let  your  faith  exert  ilfelf  in  a  way  of  humiliation,  or 
felf  emptinefs  and  felf  abafement.  This  v/as  the  manner  of 
the  Centurion's  faith.  "  Lord  I  am  not  worthy  thou  ftiouldft 
*'  come  under  my  roof"  This  filled  Chrift  with  admiratior» 
and  pleafure,  and  drew  from  him  this  high  recommendation  r 
*'  He  marvelled  and  faid  to  them  that  followed,  verily  I  fay 
**  unto  you,  I  have  not  found  fo  great  fiith,  no,  not  in  Ifrael." 
This  was  the  way  in  which  the  faith  of  this  woman  of  Canaan 
became  fo  acceptable  to  the  Saviour,     Her  faith  reduced  her 


(b  low,  humiliated  her  In  fuch  a  manner,  that  fhe  owned  fK^ 
polIelTed  all  the  unworthinefs  of  a  dog,  one  of  the  bafeft  of 
animals.  Thus  faith,  in  proper  exercife,  will  humble  the  foul 
and  caufe  it  to  appear  notlitng,  and  worfe  than  nothing.  We 
will  not  only  ceafe  from  itif  adj:niration,  but  abhor  ourfelves 
and  repent  in  duA.  and  allies.  Faith  fhews  Chrift  in  all  his 
heauty,  fplendor  and  glory,  and  the  foul  beholding  the  excel- 
lencies of  the  Saviour,  fees  nothing  in  icfelf  but  turpitude  and 
unworthinefs.  While  in  unbelief  we  are  full  of  ourfelves,  and 
Ihine  in  our  own  efteem  ;  but  when  by  faith  we  behold  the 
tr,i  ifcendani  beauties  and  glories  of  Immanuel,  then  we  fee 
ourfelves  in  fome  meafure  as  we  are,  poor,  and  wretched,  and 
naked,  and  language  fails  in  the  defcription  of  our  unworthi- 
nefs. Thus  rotten  wood  flilnes  in  the  dark  with  admired  co- 
lours, but  when  day  returns  it  appears  as  it  is,  nothing  but 
rottennefs  and  unufefulnefs.  Thus  when  the  fun  of  righteouf- 
nefs  arifes  to  the  eye  of  faith,  the  foul  is  emptied  of  itfelf,  of 
its  pride,  vanity  and  felfiflniefs.  Thefe  are  the  expreffions  of 
faith  :  "  Lord,  I  am  undone,  but  in  thee  is  my  help  found. 
I  fink,  I  periih,  I  am  loft.  Lord  fave  me.  My  righteoufnefs 
is  filthy  rags,  my  beauty  deformity,  my  pedigree  is  bafenefs* 
my  riches  poverty,  my  Ilrength  weaknefs,  my  power  infirmity  : 
Lord,  there  are  riches^  righteoufnefs,  beauty,  ftrength  and 
power  with  thee,  every  thing  adapted  to  my  fituation ;  there- 
fore I  come  unto  thee  poor  arid  blind,  and  deformed,  mifera- 
ble,  wretched  and  naked."  The  believing  foul  rejefls  itfelf, 
hates  and  abhors  its  fms,  and  waits  and  hopes,  loves  and  trufts 
in  Chriit  alone. 

Secondly,  it  operates  in  a  way  of  acceptance,  and  thus  it  ho- 
nors God  and  is  approved  of  Jefus.  "  To  as  many  as  received 
<(  him,  to  ihem  gave  he  power  to  become  the  fons  of  God,  even 
»'  to  them  that  believe  in  his  name."  F^ith  accepts  of  the  Lord 
Jefus  Chrifl  in  all  his  mediatorial  offices,  as  freely  propofed 
in  the  gofpel ;  willing  to  deny  himfelf.  to  fulfer  with  him,  and 


i:  3*6  3 

£0  follow  him  that  he  may  dwell  with  him  forever.  The  Covi!t 
takes  up  the  refoLution  of  cleaving  to  Jefus,  as  Ruth  to  Naomi  j 
"  Whither  thou  goeft,  I  will  go  ;  where  thou  lodgeft,  I  will 
**  lodge  ;  thy  people  (hall  be  my  people,  and  thy  God,  my 
*'  God."  In  this  manner  he  receives  Chrlft  in  his  perfon,  par- 
dons, promifes,  and  graces  ;  in  his  humiliation  and  exaltati 
Accept  a  perfeft,  a  whole  and  compleat  Saviour,  and  you 
ceive  eternal  life. 


n 


1 


Thirdly,  the  perfon  who  would  believe,  to  the  confolatiore- 
ofhis  heart,  mud  exult  in  Chrift  Jefus,  and  triumph  in  his  Sa- 
viour. Thereis  a  fweet  joy,  and  holy  pleafure  attending  a 
true  and  lively  faith.  How  does  St.  Paul  in  exulting  raptures 
fay  "i  «  Thanks  be  to  God,  that  giv  eih  us  caufe  always  to  tri- 
"  umph  in  Chrifl."  Can  there  be  a  greater  caufe  of  rejoicing 
tlian  to  have  fuch  a  friend  and  hnlhand  as  the  prince  of  life. 
All  who  believe  are  married  unto  Jefus,  that  was  raifed  from 
the  dead,  that  they  may  bring  forth  fruits  unto  eternal  life  ; 
and  he  is  a  friend  who  fticketh  clofer  than  a  brother.  The 
chriftianthen  may  triumph  in  joy  Vvith  the  fpoufe  and  fay, 
*•  This  is  my  beloved,  and  this  is  my  friend,  O  daughters  of 
**  Jerufalem.** 

Fourthly,  the  faitli  of  that  perfon  who  peculiarly  pleaks 
Chriit,  refigns  itfelf  unrefervcdly  to  him.  Thus  between  ChritV 
and  the  believer,  their  is  a  mutual  delivery  of  themfelves  to 
each  other.  As  faith  receives  Chrift,  fo  it  furrenders  all  to 
kim.  He  gives  up  foul  and  body,  and  all  that  he  hath,  keep- 
ing back  no  part  cf  the  price.  He  feels  and  confiders  him- 
felf  no  longer  his  own,  but  the  Lord's  who  bought  him. 
And  Chrift  makes  himfelf  wholly  over  to  the  believer.  Al! 
that  he  hath  he  gives  unto  him,  his  perfon,  his  benefits,  his  me- 
rits, righteoufnefs,  and  all  his  infinite  pofleffions.  Thus  he 
gives  liberally,  and  confers  upon  his  people  every  poffible 
good.     How  rich,  how  dignified,  how  glorious  are  the  faints  ? 


[  3»7  3 

!  *fhey  have  indeed,  all  things  richly  to  enjoy.  Hence  with 
1  propriety,  they  may  be  congratulated  as  by  the  prophet 
;]  Zachariah  ;  "  Rejoice  greatly,  O  daughter  of  Zlon,  ihout, 
I!  "  O  daughters  of  Jerufalem,  behold,  thy  king  cometh  unto 
"  thee,  he  is  juft  and  having  falvation." 

Fifthly,  another  property  of  faith  is,  to  difplay  itfelf  in  the 
xnoft  profound  homage  and  adoration.     All  caft  their  crowns 
I  at  the  feet  of  Jefus,  and  they  exalt  him  to  the  throne  of  his 
glory   and  excellency.     *'  The   four  and   twenty  elders  fall 
«<  down  before  him  that  fat  on  the  throne,  and  worfhip  him 
<'  that  liveth  forever  and  ever,  and  caft  their  crowns  before  the 
"  throne,  faying,  thou  art  worthy,  O  Lord,  to  receive  glory » 
*'  and  honor,  and  power,  for  thou  haft  created  all  things,   and 
*'  for  thy  pleafure  they  are  and  were  created.     Every  creature 
**  which  is  in  heaven  and  in   earth,  heard   I,   faying,  bleffing 
**  and  honor  and  glory  and  power   be  unto  him  tliat  fitteth 
"  upon  the  throne,  and   unto   the  lamb  forever   and   ever. 
«♦  Thus  at  the  name  of  Jefus  every  knee  (hall  bow."     All  in 
iieaven  and  in  earth,  proftrate  themfelves  in  the  deepeft  ado- 
ration before  him.     The  wife  men,  who  came  from  the  eaft, 
worihipped  the  infant  Jefus  in  the  manger  ;    all  his  dlfciples 
worfhip  him.     It  is  the  duty  of  the  whole  earth  to  call  on  his 
name.     It  is  difficult  to  conceive  how  they  can  be   chiiftians, 
who  refufe  to  honor  the  Son  as  they  honor  the  Father.     True 
faith  always  pays  the  moft  exalted  worftiip   to  him.     He  is 
therefore  ever  pleafed  aud  delighted  therewith. 

Laftly,  that  faith,  which  is  acceptable  unto  Chri(l,  and  ac- 
quires the  pratfe  in  our   text,  «  O   great  is  thy  faith,'*  mull 
vigoroufly  a<ft  in  a  way  of  appropriation.     Faith  is  not  mere. 
(I     ly  to  operate  in  the   form  of  affiance,  tr  aft,   reliance,  leaning 
and  committing  itfelf  to  him  ;  but  in  a  duecSt  and  reflex  man- 
I      ner  combined,  it  is  to  z6t  in  the  way  of  afTurance.     Thus 
'  j     when  the  clouds  were  dtffipated  .from  nlic  mind  of  an  unbe- 


t  3^8  ] 

Keving  Thomas,  and  his  faith  aroufed  into  proper  cxerclfe, 
he  appropriates  Chrifl:  to  himfelf  ;  he  not  only  confeffes,  it  is 
the  Lord,  but  cries  out,  «'  My  Lord,  and  my  God."  A  lively 
faith,  under  the  exercife  of  fpiritual  refleclions,  claims  Jefus  as 
its  own  property,  afTuring  the  believer  that  he  is  in  a  ftate  of 
grace,  that  Chrift  is  hi?,  and  all  his  benefits  are  his.  Thefe 
reflex  ads  from  vrhence  appropriation  ftriiTlly  takes  its  origin, 
never  have  any  true  exiftence  but  by  and  with  dire»5l  ads  of 
believing.  Where  there  are  no  dired  ads  of  faith,  there  can 
be  no  gracious  afFurance,  or  fcriptural  and  comfortable  fatiffac- 
tion  in  the  foul.  The  former  may  and  often  does  exift  without 
the  latter,  but  the  latter  never  without  the  former.  As  well 
might  we  fpeak  of  aflurance  without  exercifes  of  faith,  as  of  be- 
lieving without  evidence.  But  aflurance  is  the  duty  of  chriftians 
to  acquire  as  v;ell  as  faith.  Without  the  latter  he  cannot  be  fa- 
ved,  fo  without  the  former  he  cannot  be  comfortable.  Hence 
it  is  the  duty  of  all  believers — it  is  the  only  way  to  peace  and 
confolation  of  foul,  to  be  appropriating  Chrifl  as  their  own, 
often  thinking  and  often  fpeaking  of  him  as  theirs.  They 
fhould  often  be  refledirg  upon  his  beauties  and  glories,  riches 
and  grace  ;  making  an  appirpriating  application  thereof  to 
themfelves  ;  "  This  is  jiiy  beloved,  this  is  my  friend  ;  this  is 
my  Saviour  and  my  God."  This  would  caufe  the  fcul  to 
cleave  clofely  to  Chrift,  to  walk  in  the  light  cf  his  countenance, 
and  would  fill  it  with  confolation,  joy  and  peace  in  believing. 
Thus  he  would  go  on  his  heavenly  courfe  rejoicing,  and  re= 
ceive  the  approbation  of  his  Lord,  faying  to,  and  praifing  him, 
"  Great  is  thy  faith." 

An  inference  or  two,  and  a  fingle  admonition,  fiiall  finifh 
this  difcourfe. 

Firft*  we  infer  from  this  dodrlne,  that  faith  73  of  an  holy 
nature.  There  are  kinds  of  faith,  which  have  no  holinefs  in 
them,  but  not  fo  with '.hat  faith   which   unites  to  Chrifl  and 


[  3*9  1 

connedls  the  foui  with  falvation.  As  holinefs  is  its  nature,  lb 
its  exiTcires  and  operations  have  alandifying  virtue  and  quail* 
ty  in  them.  It  renders  the  creature  in  fome  meafure  holy  in 
heart  and  life.  If  without  holinefs  no  man  can  fee  the  Lord,  fo 
without  this  faith,  which  eminently  dwelt  in  this  woman,  no 
one  can  be  holy.  "Where  this  faith  lives  and  reigns,  it  purr, 
fies  the  heart  from  ungodlinefs,  and  worldly  lafts  ;  it  fancflifies 
the  converfation,  and  elevates  the  foul  from  terrene  things  to 
God.  It  pofiefTes  a  transforming  power,  fprinkles  the  con- 
fcience  from  dead  works,  affimilates  the  foul  to  holy  angels, 
transforms  it  into  the  likenefs  of  God,  and  fits  it  for  the  habi- 
tations of  the  blcfled- 

Secondly,  we  infer  that  faith  is  the  ground  of  all  communi- 
on with  God  and  Jefus  Chrift.  Without  this  grace,  no 
fellowlhlp  with  the  Father  or  with  the  Son  ;  no  converfe  with 
lieaven,  no  fpiritual  mindednefs,  nor  holy  living.  Where  faith 
is,  it  caufes  believers  "  To  cry  with  their  voice,  even  unto 
God  with  their  voice,  and  he  hears  their  cry,  and  boweth  his 
heavens  and  cometh  down."  And  St.  Paul  fpeaking  of  him- 
felf  and  other  believers,  fays,  "  Our  converfation  is  in  hea- 
«  ven,  from  whence  alfo  we  look  for  the  Saviour,  the  Lord 
«  Jefus  Chrift."  Let  us  all  be  exhorted  firmly  to  believe, 
and  to  look  well  to  the  nature,  properties  and  fruits  of  our 
faith.  Is  it  cleanfmg  in  its  nature,  fandifying  in  its  operations, 
and  purifying  in  its  cffefts  ?  Does  it  cleanfe  from  all  filtliinefs 
of  flefii  and  fpirit,  purify  the  heart,  work  by  love  and  over- 
come the  world  ? 

A  word  of  admonition  (liallclofe  the  fubje<2. 

Let  us  all  be  admoniflied  to  believe,  and  to  fee  that  our  faith 
jbe  ftroRg,  lively  and  vigorous.  Let  us  beware  of  a  dead 
[faith,  which  is  alone,  and  unaccompanied  with  godly  living, 
[and  tlie  fruits  of  righteoufnefs.     Let  our  faith  be  fuch  as  will 

R2 


t  5»ol 

be  pleafing  to  Chiift,  and  Infure  his  praife  and  divine  recoYn* 
mendation.  Rennember  that  faith  is  a  principle  of  righteouf- 
nefs  ;  let  it  admonKh  us  then  to  become  rich  in  good  works. 
Let  us  beware  of  a  miftaken,  felfifii,  delufive  and  fruitlef:; 
faith,  and  be  careful  to  obtain,  pofTel's  and  cultivate  that  faith, 
which  is  the  gift  of  God,  which  all  the  faints  enjoy,  and  tbofe 
now  around  the  throne  of  God  once  erercifed  upon  earth, 
who  by  this  grace,  "  Waflied  their  robes  and  made  them 
«  white  in  the  blood  of  the  lamb."  Seeing  we  are  compaHed 
about  with  fo  gieat  a  cloud  of  witneHes  in  heaven  and  in  earth, 
**  Let  us  lay  afide  every  weight,  and  the  Cm  which  doth  fo 
"  eafily  befet  us,  and  let  us  run  with  patience  the  race  which 
<"  Is  fet  before  us,  looking  unto  Jefus,  the  author  and  finiflier 
"  of  our  faith,  who  for  the  joy  that  was  fet  before  him,  endu- 
**  red  the  crofs,  defpifmg  the  fhame,  and  is  fet  down  at  -the 
*»  right  band  of  the  thront  cf  God=" 


S'  E  R  M  O-  N    XXIX. 


The.  Tjoay  of falvation  eafy.y 


Bjohn,  i.  9.     If  nue  confefs  our  fins ^  he  ts  faithful  and  jufitcf^ 
forgiv!  us  onrjttis^. 

THAT  there  is  fome  mifunderftandmg  between  God  and 
as,  is  no  more  to  be  difputed  than  the  operation  of  our  own 
minds  ;  if  the  ftate  and  temper  thereof  can  be  determined  from 
Uie  inward  thoughts  and  outward  adions.      If  when  fentimcnts- 
andcondu(5l  havi  an  immediate  relation  to  any  particular  be- 
ing, and  it  is  poffible  to  determine  the  ftate  and  temper  of  the- 
mind  with  regard  to  that  being,  then  it  is  certain  that  the  tem- 
per of  our  minds,  with  refpeA  to  God,  is  fuch  as  undeniably 
ipeaks  the  want  of  friendfliip  and  regard.     Let  us  examine  the 
fenfe  of  our  fouls  in  regard  to  God;  let  usconfider  it  from - 
the  beginning,  from  the  very  firft  exercifes  of  tliought  and " 
refledion  ;  do  not  we  find   upon  a  free  recollection  of  ourielves  - 
in  this  particular,  that  from  the  earliefi:  apprehenfions  we  had 
of  the  divine  being,  we  pofleflcd  a  negligence  of  fpirit  towards 
him,  a  negligence  too,  not  arifmg  from  incapacity  and  tende? 


C  322  1 

nefs  of  age,  the  mind  not  yet  being  capable   of  love,  delighty 
joy  and  complacency  ;  it  has  not  arifen  from  hence,  becaufe 
with  regard  to  other  objefts  we  have  felt  from   early  life  the 
quickeft  touches  of  thefe  feveral  paffions.     This  is  not  impu- 
table  to  the  weaknefs  of  our  youthful  underftanding,  as  inca- 
pable of  comprehending  fo  much  of  a  fpiritual  and  invifible 
being,  as  in  reafon  is  neceiTary  to  beget  efteem  and  affeflion  ; 
an  indifference  of  this  kind  muft  be  quite  innocent,  a    natural, 
not  a  moral  imperfedion.     In  this  cafe  the  indifFerency  would 
•wear  off  as  the  perfon  encreafed  in  knowledge  and  underftand- 
ing-    Were  it  a  natural  imperfection  it  would  decreafe  as  the 
perfon  arrived  at  ripenefs  and  perfevftion  of  parts  and   powers. 
As  they  grew  more  acquainted  with  God  by   means   of  his 
works  ;  received  more    ideas  of  him,  which  were  diftind  and 
determinate,  efpecially  when  inftrudled  in  their  obligations  to 
God  and  relation  to  him  ;  how   he  ts    infinitely  g'orious   in 
himfelf,  the  author  of  their  exiftence,  their  preferver  and  bene- 
faflor,  and  the  fountain  of  all  their   blefUngs.     Noav,  is    this 
the  fa(5t  ?     No — slas  1  perfedly  the  reverfe.     This  negligence 
of  God  is  fo  far  from  decreafing  as   our   underftandings  and 
knowledge  of  him  enereafe,  that  it   grows   into  feeling,   difaf- 
fedion    and   fenfible    ill-v/ill.     It   grows    with   our   growth, 
ftrengthens  with  our  ftrength.     If  we  examine  the  fenfe  of  our 
hearts  in  the   advanced  ftages  of  life,  while   deftitntc  of  re- 
newing grace,  we  do  not  fo   much  as  wifti  to   meditate   upon 
him  :   God  is  not  in  all  our  thoughts.     As  we   pafs  from  one 
ftage  to  another,  ripen  from  childhood    to  youth,  and  from 
thence  to  mature  years,  we  become  more  negligent  of  heaven, 
of  religion,  Jefus  Chrift,  and  the  falvation  of  our   fouls.     Our 
underftandings  are  not  improved  to  know  the  only  living  and 
true  God,  and  his  only  begotten  Son,   and    the    cxercifcs    and 
duties  of  piety,  butproftituted  to  the  fubiervjcncy  and  fervice  of 
divers  lufts  and  pleafures.  Inftead  of  employing  our  powers  ta 
qualify  us  to  promote  the  glory  of  God  and  the  public  good  of 
mankind,   we  only  ufc  them  for  our  own  accompliftAnient  to 


[  323  3 

make  a  figure  in  the  world,  to  enjoy  our  pleafure,  and  to  obtain 
riches  and  honor,  altogethsr  inattentive  to,  and  regardlefs  how 
it  will  fare  with  us  in  a  future  ftate.  And  wlien  men  have  be- 
come old  and  grey-headed  in  Cm,  and  difgufted  at,  and  for- 
feited with  the  world,  do  their  hearts  and  afFe<flions  turn  to 
God,  and  a  preparation  for  eternity  ?  Quite  other  wife.  The 
older  finners  grow  they  become  more  earthly,  carnal,  ftupid 
and  fecure.  Many  who  were  thoughtful,  and  paid  fome  at- 
tention to  religious  concerns  in  their  youth,  have  entirely  dropt 
all  thefe  matters  in  advanced  age.  The  inclination  to  ferve 
God,  and  engage  heartily  in  the  interefts  of  religion,  are  van- 
iihed  and  gone.  Or  if  at  times  certain  occurrences  in  provi- 
iicnce  force  fome  reflv^flioas  upoii  them  refpefling  their  fouls 
and  fuc  iriiy  ;  they  are  compelled  co  think  of  God  and  are 
troubled  ;  there  is  an  uneafmefi'  awakened  at  the  remembrance 
of  his  name.  They  feel  no  comfort  or  happinefs,  till  they 
get  back  to  their  former  inconfideration  and  careleffnefs. 
Cannot  fome  remember,  when  it  was  painful  to  think  of  God, 
his  perfeftions,  his  law  and  his  gofpel  ;  his  government  and 
dominion  over  them  ;  to  think  of  their  lins  and  their  expofed- 
aefs  to  divine  wrath  ?  Any  fubje^fls  were  more  entertaining  to 
them  thanthefe.  To  have  their  meditations  ran  upon  amufe- 
ments  diveriions  and  bufmefs,  and  the  things  of  the  world  were 
greatly  preferable  and  more  pleafant.  In  the  midft  of  the  hurry 
and  delights  of  fenfe,  how  has  a  fmgle  thought  of  God,  that 
his  eye  is  upon  us,  and  wc  mult  give  an  account,  in  a  moment 
dafiicd  the  cup  of  our  pleaku  es  with  gall  and  svormwood  ? 
We  could  have  no  fatisfadtion  or  felf  enjoyment  while  the  difa- 
greeable  idea  continued.  Were  we  not,  and  are  not  fome  of 
usiu  this  allembly,  lliU  fenfible  of  a  certain  jealoufy  and  fuf- 
picion  of  God,  that  he  is  a  maiier  and  an  aullere  being,  defti- 
tute  of  thofe  excellencies  he  is  reprefented  to  pofTefs  for  con- 
ferring happinefs  on  his  creatures  f  Is  it  not  abfolutely  certain 
that  fome  never  more  perfectly  enjoy  themfelvcs,  than  when 
le  tlioughts  of  God  are  moft  diftau:  from  their  minds  ?  That 


r  324  3 

their  mod  agreeable  moments,  are  fuch  which  are  free  fronr 
all  interruplion  from  any  confideration  of  God  and  rdigion, 
Hov/  happy  do  numbers  feel  in  having  no  ferious  thoughts  at 
all ;  no  difagreeable  checks  arifing  from  apprehenfions  of  the-- 
divine  exiftence,  infpedion,  or  his  hatred  of  fm  and  iniquity  ? 
Thefe  fads  fufEcIently  prove  a  breach  of  friendfliip  between 
God  and  his  creatures;  and  the  daily  experience  of  them 
abundantly  prove  that  this  breach  has  never  been  made  up, 
that  the  unhappy  difference  ftill  exifts. 

And  are  not  fome  of  you,  my  hearers,  fully  affiired  thar 
the  above  account  is  a  true  defcription  of  your  cafe  ? — and  now 
I  would  afk  you  m  the  name  of  God,  is  it  your  purpofe  to 
fupport  the  difference,  maintain  the  difpute,  and  (land  by  the 
confequeuces  ?  I  hope  not.  V/hat,  contend  with  the  Al- 
mighty !  Is  your  arm  ftronger  than  his  ?  Let  the  pot- 
ftierds  ftrive  with  the  potfherds  of  the  earth,  but  woe  unto  him 
that  ftriveth  with  his  maker.  "  If  thou  haft  run  with  the  foot- 
*•  men,  and  they  have  wearied  thee,  what  wilt  thou  do  in  the 
*'  fwellings  of  Jordan  ?"  Can  a  weak  and  defencelefs  finner 
contend  with  the  God  of  the  armies  of  Ifrael  ?  He  can  crufli 
you  to  pieces,  can  mufter  a  myriad  of  angels  againft  you,  and 
the  proudeft  fmner  is  not  an  equal  combatant  for  the  meaineft 
attendant  at  his  court.  Or,  what  is  a  thought  of  greater 
honor,  he  can  in  a  moment  facrifice  you  to  the  malice  and 
cruelty  of  devils.  It  is  eafier  for  him  to  turn  you  and  all 
the  wicked  of  the  earth  into  hell,  with  all  the  nations  that  forget 
him,  than  for  you  to  lift  your  hand. 

Is  it  not  reafonable  then  that  fuch  perfons  fhould  be  anx:- 
oufly  c«)ncerned  to  have  the  breach  healed  and  the  difference 
accommodnted  ?  Are  any  ready  to  n^ake  the  enquiry  how  this 
may  be  done  i"  Is  God  willing  to  be  reconciled  to  his  guilty 
creatures,  enter  into  friendfhip,  be  at  peace,  and  admit  them 
to  his  favor  and  to  happinefs  ?  Yes.  This  is  the  meffage  "which 
he  hath  fent  and  proclaimed  unto  us  in  the  gofpel.     "  That 


► 


[  325  3 

«^  he  is  In  Chrlft  reconciling  the  world  unto  himielf,  not  inipu» 
**  ting  their  iniquities  unto  them.  And  the  blood  of  Jefus 
«  Chrift,  his  fon,  cleanfeth  us  from  all  fm."  You  are  not  to 
conceive  this  to  be  a  general  indemnity  procured  by  the  Savi- 
our, without  any  thing  wrought  in  you  or  dene  by  you  ;  that 
you  are  now  fecure  of  peace  and  pardon,  and  need  not  concern 
yourfelves  any  farther.  Remember,  notwithftanding  all  that 
God  has  declared  and  Chrift  has  done,  all  fmners  are  not  par- 
doned ;  fome  perilh  in  their  fins  and  fufFer  the  pains  of  hell 
forever.  For  tho'  the  death  of  Jefus  be  an  infinitely  fufficient 
rarfom  for  all,  yet  it  doth  not  operate  like  a  charm,  nor  do  the 
-eScQs  of  it  defcend  upon  us  by  a  natural  neceflity,  as  the  rays 
of  light  from  the  fun;  but  fomething  is  requiied  of tis  as 
rational  creatures,  as  believers,  in  order  to  the  forglvenefs  of 
our  iniquities,  nameiy,  that  we  confefs  them.  This  is  the  mef- 
fage  of  heaven  fent  unto  us  in  the  text.  "  If  we  confefs  our 
"  fins,  he  is  faithful  and  juft  to  forgive  us  our  fins."  The 
fenfe  hereof  is  plain  and  obvious  ;  there  Is  no  neceffity  of  any- 
accurate  inveftigation  or  laboured  attention,  to  determine  its 
meaning.  And  as  nothing  is  defigned  from  it,  but  what  is  of 
the  moft  familiar  and  pradical  nature,  therefore  the  few  fol- 
lowing cbfervatioas  upon  this  fubjed  fliall  fufEce  for  the 
•prefent. 

Firft,  that  the  confefCon  of  our  fins  is  abfolutely  required 
■from  us  in  order  to  forgivenefs  and  falvatlon.  This  is  fo  of- 
ten declared,  and  plainly  infilled  upon,  the  facred  oracles,  that 
none  who  have  read  them  can  be  at  any  lofs  to  be  afTured  that 
lis  is  the  fettled  conftitution  of  God,  which  hs  inviolably  ob- 
ferves,  and  to  which  he  will  immutably  adhere.  He  has  affir- 
Ined  to  us  in  the  moft  pofitive  terms,  "  that  he  who  confefTeth 
r«*  and  forfaketh  his  fins  fhall  find  mercy,  but  he  that  covereth 
*•  them  (hall  not  profper."     That  is,  without  confeflion  there 

no  encouragement  to  eipeft  the  pardon  of  them  either  from 
Ireafon  or  revelation,     Reafon  and  revelation  unite  to  fnpport 


1 326  ] 

this  order  cf  things,  and  the  propriety  of  this  admlmftration* 
Ccnfsflion  muft  be  previous  to  remiffion.  It  would  be  unfit  In 
the  nature  of  things,  It  Ihould  be  otherwife.  To  fuppofe  the 
wifefl  of  beings  (hould  pardon  the  greateft  of  oiFences  without 
any  acknowledgment  from  the  offender  of  his  crime,  it  would 
wear  the  complexion  of  connivance  rather  than  pardon,  t^uch 
an  admlnlftraiion  wduld  be  of  ill  tendency,  encourage  tranf- 
greffion,  and  bring  fuch  government  Into  contempt.  Surely 
fuch  connivance,  weaknefs,  and  want  of  wifdom,  cannot  be 
attributed  to  the  Supreme  Governor  of  the  unlverfe,  who  al- 
ways adts  agreeably  to  the  eternal  fitnefs  of  things.  Efpeclally 
as  hereby  the  freedom  and  fcverelgnty  of  his  grace,  v/ould  be 
totally  ecllpfed. 

Secondly,  It  cannot  be  imagined  that  the  confeiTion  required 
is  In  any  fort  a  mere  dull,  cold,  and  formal  acknowledgment ; 
a  general,  fenfelefs  and  unfeeling  profeffion  that  we  are  finners. 
A  genuine  confeffion  proceeds  from  fincere  fentlments  of  heart. 
It  Is  not  an  acknowledgment  of  the  lips  without  a  correfpendent 
fenfe  of  fm  In  the  foul.  It  muft  be  a  confeffion,  not  for  mere 
form's  fake,  but  fuch  as  will  enfure  the  purpofe  for  which  it 
was  intended.  For  this  end  it  muft  be  perfonal  and  particular, 
unlverfal  and  perpetual.  A  general  and  fuperficial  acknow. 
ledgment  will  not  anfwer  ;  but  it  muft  be  diftinft  and  flow 
from  a  particular  fenfe  a  perfoa  has  of  his  own  vilenefs,  of  the 
number,  aggravation  and  demerit  of  his  iniquities.  David 
makes  a  genuine  confelTion  of  fm,  when  he  fays,  "  Agalnft  thee, 
"  thee  only  have  I  fmned,  and  In  thy  fight  have  I  done  evil." 
It  muft  be  unlverfal,  that  Is  of  all  fin  without  partiality  or  er. 
ceptlon.  It  muft  not  be  fuch  a  prayer  and  fuch  a  confeffion 
as  the  Syrian  nobleman  made,  when  he  acknowledged, and  was 
ready  to  rellnquifli  all  fm  except  one,  for  which  he  dcfired  par- 
don while  he  might  be  allovi-cd  the  Indulgence  of  it.  In  this 
"  thing  the  Lord  pardon  thy  fervant,  that  when  njy  maftcr 


I 

P  t  327  3 

««  goeth  into  the  houfe  of  Rimmon  to  worfliip  there  ;  and  he 
f'  leaneth  on  my  hand,  and  I  bow  myfelf  in  the  houfe  of  Rim- 
**  men  ;  when  I  bow  down  myfclf  in  the  houfe  of  Rimmon, 
"  the  Lord  pardon  thy  fcrvant  in  this  thing."  How  rnanv 
are  willing  to  confefs  like  Naaman,  with  the  exemption  of  a 
few  fins,  which  they  deem  neceiTary  for  their  livelihood,  their 
intereft  or  their  honor  ?  A  confeffion  which  entitles  to  pardon 
from  God,  muft  not  only  be  univerfal,  but  alfo  perpetual ;  as 
■we  are  daily  encompafled  with  fms  and  infirmities,  we  fhould 
dally  confefs  them,  and -daily  apply  to  that  blood  which  clean= 
(i:Xh  from  all  inii^uity. 

Thirdly,  when  God  is  faid  to  be  faithful  and  jaft  to  forgive 

'  our  fins  upon  the  confeflion  of  them,  this  obligation  is  not 

be  underftood  as  if  it    were  founded  in  the  confeffion  ;  as 

-ough  confefiion  itfclf  obliged  God  to  forgive.     This  would 

iayirg,  a  mere  confedion  is  obligatory  upon  God  to  requite 

^ith  reminion  ;  that  he  has  no  right  to  deny  one   who  de- 

iterves  it  fo  well ;  tiiat  he  will  be  faithful  andjuft  to  the  mo. 

xics  and  %'irtue  of  fuch  a  confeflion,  and  recompenfe  it  fuitably 

to  the  worth:  and  value  of  fuch  an    acknowledgment.     This 

would  not  only  fap  the  foundation  of  the  gofpel,  demolifh   the 

covenant  of  grace,  but  contradi<5t  the  nature  of  things.     He 

lUft  have  an  unconfcionable  opinion  of  the  high  value    and 

^rit  of  his  confslfion,  who  would  dare  to  biirg  forward  fuch 

u  clalnric     This  would  be  a  daring  iufalt  in  a  criminal,  to  offer 

to  any  human  government.     Would  it  be   unjufi:  in  a  civil 

Inaf  lltrate  to  pun'ilh  a  murderer   becaufe  he  plead  guilty,  and 

confeffed  the  fift  ? — Surely  not.     The  Ihte  of  things  is    the 

fame  in  either  cafe.     From  hence  it  appears  there  is  no   ccr, 

. -tion  between  confefF.on  and  remiffion,  only  what  the  grace 

ul  good  pleafare  of  God  has  formed  and  eftabli/hed.     Where- 

■:  re  the  faith  and  iuftice  of  God  here  raeatior»ed,  mxiii.  be  under- 


t  523  3 

Jloo5  in  delation  to  his  ou'n  promile  and  declaraii'OTi,  that-n:' 
penting  finners  (hall  find  mercy.  Our  confefllon  can  have  us 
manner  of  cauial  or  meritorious  influence  upon  our  remiflion.. 
Neither  faith  n6r  repentance  can  in  the  lea  ft  degree  merit 
pardon  and  falvation  ;  thefe  are  granted  to  the  beheving  peni- 
tent, folely  in  confequence  of  the  atonement  of  Chrift.  It  is 
true  they  are  infeparable  from  eternal  life.  Pardon  cannot 
come  into  exiltence  without  them,  yetVhere  they  exift,  it  cer- 
tainly follows.  Thefe  graces  are  the  gift  ©f  God,  and  Im- 
jplanted  in  the  heartby  the  Holy  Spirit.  E^orgivenefs  of  fin, 
with  all  other  fpiritual  bleffings,  flows  freely  from  iGod,  and 
yet  they  are  beftowcd  on  the  fmnef  for  the  merits  of  Chrift' 
alone.  Chrift;  haspurchafed  all  that  is  prerequifite,  or  con- 
tained in  the  term  falvation,  and  has  given  an  adequate  valua- 
tion therefor,  yet  from  tlie  covenant  of  grace  and  the  promife, 
God  has  pledged  himfelf  to  grant  remilTion  of  fms  upon  con- 
feiiion  of  them.  Thus  from  the  conftitution  of  faving  fmners 
in  the  gofpel,  however  infinitely  unworthy  the  finner  is  in  him- 
felf, and  ail  he  can  poflibly  do,  yet  if  he  confeiTes  his  faults,  as 
God  is  faithful  to  his  promifes,  jufl  to  Jefus  Chriti  and  to  all 
his  perfections,'  he  fureiy  obtains  forgivenefs.  If  it  were  not 
abhorrent  to  make  the  fuppofition,  God  vvould  be  neither  faith- 
ful norjuft  in  refufing  pardon  to  tl;ie  tranfgreffor  who  confefTsd 
his  offences,  yet  forgivenefs  to  the  fifiner  in  refpedl  to  himfelf»  i 
and  to  his  confeiTion,  is  the  fre-eft  and  mo  ft  fovereign  grace. 

Tourthly,  this  confeflTionui  the  text,  arifes  from  a  broken! 
and  penitential  heart.  It  is  not  apiece  of  mere  lip  fervice. 
It  is  an  ad  of  the  whole  man,  and  not  of  the  mouth  only. 
True  confefi:on  f?ov>fs  from  a  feeli  ng  fenfibility  of  foul.  There- 
•  •fore'vit  difbur-dens  the  heart,  relieves  the  cppreffed  confcience*' 
and  eai;s  the  troubled  mind.  In  forced,  infincere  and  una- 
vailing confeiTions,  there  is  always  milery,  but  not  fo  with  that' 
vhich  is  proper  and  genuine.  In  a  gracious  conftffion  therei 
•is  pleafurcj  comfort  and  happine-fs.     The  believer  haidly  ever 


f-t!s  more  happy,  than  lying  in  deep  contrition- ar  the-  feet  of^ 
his  Lord,  mciuning  over  his  fins,  and  pouring  out  his  whole. 
heart  in  anunreferved<:onfe01an  of-them.  This  is  the  confef- 
fion  which  God  approves,  and  forgivenefs  ftands  Infallibly  con* 
nefted  with  it.  It  fprings  from  the  depth  and  fincerity  of 
evangelical  repentance,  is  ever  accompanied  with  a  departaiC 
from  fm,  and  a  reformation  of  life,  and  has  the  juitice  and 
faithfulnefs  of  God  engaged  for  his  pardon.  "  If  we  confefs 
"'our  fins,  he-is-falthfulandjudto  forgive  us  our  fins-" 

A  few  pradlical  ufes  will  tlofe  the  tkeme. 

Firft,  how  doth  loving  kindnefs  and  grace  of  God  our  Sa" 
viour,  Ihine  forth  in  the  difpenfation  of  the  gcfpel  ?  Expiation 
for  fin  is  provided  by  the  blood  of  Jefus ;  reconciliation  for  an 
apoftate  world,  is  procured  by  the  crofs.  Nothing  now  is  re« 
quired  of  criminal  offenders,  only  to  accept  of  falvation  as  an- 
unmerited  favour  and  an  inftance  of  wonderful  and  fpecial 
grace.  What  fuperabundant  riches  of  mercy  appear  in  this 
mode  of  procedure  with  fallen  man  ?  Angels  entertain  them- 
felves  with  the  admirable  contemplations,  ilow  reafonable 
is  it  that  it  fhould  captivate  and  charm  the  fouls  of  finners  ? 
The  work  of  redemption  is  finiftied,  and  before  it  comes  to  us, 
publiflied  to  the.  world  as  com  pleat,  and  .3.11  are  invited  to  come 
and  receive  it.  "  AH  things  are  ready,"  the  feaft  is  prepared? 
placed  on  the  table,  and  nothing  wanting  but  guefts  to  come 
and  partake  of  the  infinite  profufion  of  the  divine  beneficence. 
And  all  are  invited  of  every  nation  and  complexion,  high  and 
low,  rich  and  poor,  bond  and  free,  to  come  to  the  marriage 
entertainment,  to  come- and  receive  interminable  felicity. 

Secondly,  what  can  be  more  free  and  eafy  than  the  tsrms 
of  the  gofpel  ?  Jefus  came  and  laid  down  his  life  for  fmners  ; 
only  receive  him  and  falvatlon   is   yours.     Believe  and   thoa  ■■ 
Ihalt  be  faved.     An  ample  redemption  is  made,  only  confent 


r  S3*  ? 

to  h  and  all  is  fafe-  Clirift  faves  all  who  art  wllliire  to  hUt 
faved,  and  he  never  favesanv  p.gainft  their  wills.  The  whole 
requifition  of  you  is  the  eafieft  thing  in  the  world  ;  only  confefs 
your  fins  and  pardon  is  yours.  What  divine  generofity,  what 
wonders  of  love  difplayed  to  the  loft  children  of  men  I  That 
God  (hould  [loop  from  the  throne  of  his  glory  to  call  to  finners> 
faying  unto  them,  only  afk  forgivenefs,  acknowledge  that  ycfii- 
have  treated  heaven  unkindly,  that  you  have  caufeleflly  offen- 
ded the  Supreme  Majefty,  and  all  offences  will  be  forgiven, 
and  peace  eftabliflied  betwen  heaven  and  earth  again.  If 
fuch  news  could  be  proclaimed  in  the  infernal  regfjns,  would 
not  the  devils  clank  thefr  chains  for  joy  ?  By  grace  are  we  fa- 
ved,  by  marvelous  and  furprifing  grace.  How  ftrange  is  it; 
and  it  will  employ  the  admiration  of  eternity,  that  the  mofc 
high  and  potent  Lord,  who  can  do  all  his  pleafure,  create 
worlds  and  dafli  them  to  pieces  by  the  word  of  his  mouth,  can 
cafe  himfelf  of  all  his  adverfaries  in  a  moment,  flionld  lay  him- 
felf  under  oblig-irion  to  forgive  us  our  fins  on  the  mere  confef- 
lion  of  them.  What  lower  terms  of  falvation  could  finners  re- 
quire ? — Only  afk  and  you  (hall  receive,  only  call  on  the  name 
of  the  Lord,  and  ye  fliall  be  faved.  Has  not  heaven  conde- 
fcended  to  the  loweft  meafures  pofTlble  ?  All  the  art  of  man 
could  contrive  nothing  fo  low  and  e;^.fy  for  fo  great  a  hlpffing. 
Was  falvation  left  to  terms  of  men's  own  devifmg,  cculJ  rhey 
propofe  any  thing  lov/dr,  than  to  hnve  remiiTton  upon  the  con- 
fefilonoffm?  O  therefore  let  all  admire  and  receive  the  won- 
derful grace  of  the  gofpel. 

Thirdly,  this  doflrine  exhibits  the  wifdom  and  glory  cf  the 
gofpel  difpenfadon  with  tranfcendent  beauty  and  ravifliing 
lovelinefs.  The  mifery,  guilt  and  wretchednefs  of  man  within, 
the  overflowing  mercies  of  God  wirhotit,  his  own  abfolute  in- 
digence and  Chiift's  ali-fnfficiency,  Ihould  irrefiftably  influence. 
him  to  confefs  his  fins,  and  accept  of  pardon  and  a  free  falva- 
tion.    W^ith  what  a  penetrating   fenfibiliiy  c;f  foul,  and  with 


C  331  ] 

what  warm  and  exalted  affections  of  heart,  ought  the  one  to 
be  done  and  the  other  received  ?  A  feeling  fenfe  of  fin,  of  our 
own  vilenefs  and  unwortbinefs,  lies  at  the  foundation  of  every 
faving  confeffion  ;  fo  an  heart  full  of  love  and  gratitude  is  the 
leaft  return  which  ought  to  be  made  for  pardon  and  forgive- 
nefa.  The  riches  and  plenitude  of  grace  is  only  fcen  by  a  pro- 
per apprehenfion  of  the  odioufnefs,  deformity  and  turpitude  of 
fin.  Siippofe  an  impenitent  fmner  pardoned  and  forgiven 
without  any  fenfe  of  his  fms,  it  would  be  fuch  a  contradiflion 
to  reafon  and  common  fenfe,  that  he,  himfelf,  would  deem  it 
an  abfardity  ;  and  the  impropriety  of  it  would  fo  forcibly 
rtrike  his  mind,  that  he  would  rejc«it  the  offer  with  difdain^ 
Was  pardon  offered  to  the  inhabitants  of  hell,  it  would  be 
deipifed.  It  is  remarkable  of  the  rich  man  in  the  flames  of 
torment,  though  he  afl^ed  for  water  to  cool  his  tongue, 
yet  he  neither  confefied  his  fins,  nor  requefted  forgivenefs. 
Hell  v,'ill  never  be  induced  to  confefs  its  fins,  therefore  pardon 
V  ill  never  eater  there. 

Now  let  us  all  be  exhorted  before  it  be  forever  too  laje,  t© 
come  to  a  lull  and  free  confeilion  of  our  iniquities.  We  have 
no  time  to  lofe.  If  we  confefs  not  now,  we  v;ill  not  hereaf- 
ter. This  is  the  only  fj^ace  allowed  us  for  repentance  and  con- 
l-lfion  ;  for  there  is  no  v.'ifdcm,  device,  repentance  or  confef- 
fion, or  pardon  in  the  grave,  to  which  we  are  faft  haftening. 
<*  Now  is  the  accepted  time,  now  only  is  the  day  of  falvation." 
Conftifs  not  as  fu;ne  who  continue  in  fin  ;  they  confefs  their  fins 
and  iaftantiy  reiurn  tothcuj.  This  is  not  confeffion,  but  hypo- 
c:  il'y  and  mockery.  Sach  a  confcihon  is  adding  infult  to  injury. 
Let  our  coflf  effion  be  aclended  v.'ith  a  departure  from  all  ini- 
qiiiLy.  Let  our  text  ever  fill  us  with  love,  praife  and  gratitude. 
"  if  we  confefs  our  fin?,  he  is  faithful  and  juii  to  forgive  »s  our 
♦'  fins.  ' 


SERMON    XXX. 


The  f avow  and  patronage  ofGod,  thefupport 
of  man  iji  afflidions. 


Pialms  xlvL   i.  God  is  our  refuge  and Jlr-ength^  a  very  prefenf 
help  in  trouble. 

RELIGION  is  the  only  true  refource  of  man  in  all  his 
diilreffes.  How  great  are  the  alterations  heavy  afflI<5lions  will 
otten  produce  for  a  time,  even  upon  the  mod  heaven-daring 
fume:  s  ?  The  haughty  Ahab,  who  had  fold  himfelf  to  work 
vickednefs,  in  the  day  of  trouble  behold  him  humbling  him- 
felf, renting  his  clothes,  fading  and  mortifying.  How  will 
diftrefles  change  the  moft  hardened  wretches  into  cringing  hy- 
pocrites I  But  what  can  be  expeifted  from  a  religion  founded 
folely  in,  and  caufed  by  the  troubles  of  this  life  ?  Let  the 
caufe  be  removed,  and  the  effeft  ceafes.  How  many  on  beds 
of  ficknefs  and  pain,  will  pray,  repent  and  weep,  and  feem  to 
be  very  religious ;  but  let  the  rod  be  removed,  and  they  are 
no  better  than  ever.  Thus  natural  evil,  however  dreadful, 
cannot  of  itfelf  effect  the  cure  of  moral  evil ;  it  may  be,  and 
often  is,  employed  by  God  for  this  purpofe ;  but  then  it  is 


[  S33  1 

sccompamed  with  the  fpecial  operation  of  his  grace,  and  by 
this  the  cure  becomes  eflfedual  and  lading. 

Real  religion  is  a  conftant  rcafon  for  calmnefs,  compofurc, 
and  fcrenity  of  mind  under  the  greateft  affliftions.  Thus  a 
truly  religious  man  poffefles  a  meafure  of  felf  enjoyment  in 
the  moft  deplorable  circumftances  that  can  happen.  The 
higheft  and  moft  complicated  diftrefles  cannot  rob  him  of 
inward  tranquility.  He  has  always  a  ready  and  fure  refource 
in  God,  who  cannot  fail  him.  A  religion  wrought  in  the 
heart  by  the  fpirit  of  grace,  founded  upon  and  direded  by  the 
revelation  of  God,  will  never  be  totally  deftitute  of  fome  re- 
viving hope  and  confidence  in  heaven.       This  leads  the  good 

man,  amidft  the  ftorms  of  the  world,  to  commit  himfelf  unto 

and  reft  unmoved  in  God. 

There  is  a  fecret  virtue  and  power  in  religion  that  bears. 
the  mind  above  diftrefTes,  fuccours  it  in  trials,  and  confoles  it 
in  forrows.     Very  different  from  that  is  the  religion  created 
by  a  panic  dread  of  damnation,  produced  by  the  pains  of  fick- 
nefs,  01  fupported  by  the  hourly  expedation  of  dying  ;  relief 
from  dread,  and  deliverance  from  painful  apprehenfions,  will 
caufe  fuch  a  religion  to  vanifh  like  the  morning  cloud  and  the 
early  dew.     But  pure  and  undefiled  religion  leads  to  an  abi' 
ding  trufl  in  God,  to  follow  the  path  of  duty,  and  to  maintain 
an  unftiaken  ferenity  under  the  forefl  trials  and  moft  gloomy 
afpe<5ts  of  divine  providence.     This  is  the  bleffing  of  the  good 
-man,  and  the  fruit  of  vital  chriftianity.     «*  The  name  of  the 
«  Lord  is  a  ftrong  tower  into  which  the  righteous  rtin  and 
■■»  are  fafe."     "  God  is  our  refuge  and  ftrength,  a  very  prefcnt 
help  in  trouble."     As  tho'  the  Pfalmift  had  faid,  When  the 
righteous  are  purfued  by  an  enemy,  God  is  a  refuge  of  fafety 
to  which  they  may  fl«e ;  when   cpprefTed  wiih  troubles   God 
is  their  ftrength,  on  whofs  almighty  arm  they  may  ftay  them- 
felves  i  when  in  grievous  diftreffes  and  afiiidlons,  he  is  a  fure, 


C  334  5 

ecttain, aad  all-fufficient  aid;  he  is  nererfar  from  liis  peopUj, 
itut  in  the  moft  perplexing  difficulties  not  only  a  help,  but  ift 
all  adverfe  circumftances,  a  very  prefent  help  ;  a  help  accommo- 
dated to  every  cafe,  and  ready  in  every  exigence. 

In  difcourfmg  on  thefe  words  wc  fhall, 

Firft,  make  a  few  obfervations  on  the  common  troubles 
and  unavoidable  evils  of  this  life,  from  v.hich  good  men  are 
not  exempted. 

Secondly,  fhow  that  the  favour  and  patronage  of  God  is 
their  great  fupport,  refuge,  ftrength  and  help,  under  all  cala- 
mities  and  evils  of  every  kind. 

As  to  the  firft.  Were  there  no  Hn  to  merit  evil,  nor  any 
Being  concerned  to  infliift  it,  yet  no  wife  man  could  promifti 
himfelf  much  from  the  things  of  this  world,  all  which  are 
empty,  uncertain,  tranfitory,  and  mixed  vi'ith  bitter  afEi€lions» 
Man  when  full  and  at  eafe,  {landing  on  high  ground,  on  heaps 
of  honors,  on  piles  of  olilces  and  dignities,  is  only  a  proujd* 
vain  and  unthinking  thing  ;  man  in  his  beft  ftate  is  altogether 
vanity.  What  then  is  he  when  overwhelmed  with  difgraces, 
mortifications  and  difappointments,  and  furrounded  vsrith  every 
fpecies  of  evil,  calamity  and  diftrefs.  Without  religion,  better 
not  to  be.  Thus  when  Solomon  had  confidered  all  tha  oppref- 
fjons  and  fore  evils  done  under  the  fun,  he  exclaimed,  "  I 
*•  praifed  the  dead  which  are  already  dead,  more  than  the 
*'  living  which  are  yet  alive  ;  yea,  better  is  he  than  both  they* 
•*  which  hath  not  ytt  been,  who  hath  not  feen  the  evil  work 
«'  that  is  done  under  the  fun."  What  lignifies  a  little  glittering 
and  momentary  (how  in  this  world,  when  all  is  anxiety  and 
foreboding  fears  within,  lowering  clouds  of  divine  judgments 
impending  over  the  head,  involved  in  painful  difficulties  round 
about,  and  nothing  in  profpe«5l  but  anguilh  and  horror  unut- 


[  335  1 

':;rable^  Or  what  teal  utility  is  it,  to  ufe  prophetic  language 
*'  For  a  land  to  be  full  of  filver  and  gold,  and  no  end  of  their 
*'  treafures,  for  a  land  alfo  full  of  horfes,  neither  any  end  of 
«'  their  chariots  ;  when  it  is  full  of  idols,"  and  no  end  to  their 
wickednefs,  and  they  are  expofed  to  the  infuriated  wrath  of 
a  incenfed  Jehovah  ?  Calamities  and  diftrefles  are  fome- 
,;-nes  employed  by  God,  for  the  awakening  arid  converfion  of 
dinners,  but  they  are  abfolutely  necefiary  and  expedient  in  the 
wifdom  of  providence  for  the  difciplining  of  faints,  training 
them  up  in  virtue  and  holinefs  for  the  felicities  above,  even 
the  eternal  reft. 

It  is  an  affli fling  truth,  that  good  men  are  too  much  glued 
to  the  world,  too  fund  of  prefent  interefts  and  prefent  enjoy^ 
ments,  and  are  far  from  having  fully  learned  that  rule  of  the 
gofpel,  **  Be  not  conformed  to  this  world."  Therefore  their 
Heavenly  Father,  finds  himfelf  obliged  on  various  occafions  to 
imbitter  their  outward  comforts,  to  remove  the  props  they" 
are  apt  to  lean  upon,  to  involve  them  in  perplexities,  that 
they  may  be  more  weaned  from  the  world,  be  brought 
to  walk  more  clofely  with  God,  and  breathe  more  ar- 
dently for  the  ftate  of  the  blefled.  Hence  it  is  that  the  peo- 
ple of  God  are  often  embroiled  in  great  tribulations,  and  fre- 
quently judgments  begin  at  the  houfe  of  God,  therefore  he 
*'  turns  his  hand  upon  them,  and  purely  purges  away  their 
"  drofs,  and  takes  away  all  their  tin."  If  this  be  the  allot- 
ment of  the  righteous,  what  mult  be  the  fate  of  thofe  who 
obey  not  the  gofpel  f  "  If  the  righteous  fcarcely  be  faved,'* 
and  make  their  efcape  through  awful  perils,  and  as  it  were 
through  the  fire,  "  Where  fhall  the  Iinner  and  ungcdir 
*♦  appear  ?" 

Having  dropped  thefe  few  obfcrvations,  I  pafs  on  to  the 

T2 


t  33^  J 

Second  thing  propofed,  which  was  to  fnew  that  the lartmr 
and  patronage  of  God  is  thtir  great  fupport,  refuge,  ftrengtii 
and  help  under  all  calamities  and  evils  of  every  kind. 

The  attempt  to  prove  that  good  men  can  have  none  other, 
would  be  fuperfluous  and  nugatory.  They  can  have  no  confi« 
dence  in  earthly  treaiures,  for  riches  make  to  themfelves 
wings  and  fiee  away,  and  more  frequently  involve  in  calami- 
ties than  prove  a  defence  againft  them.  Can  they  truft  in  their 
might  and  in  their  power  ?  Their  flrength  is  weaknefs.  And 
how  often  does  human  greatncfs,  when  it  becomes  exorbitant, 
fall  by  its  own  weight  ?  Can  they  confide  in  worldly  wifdom? 
Alas  !  a  thoufand  unexpe(5ted  accidents,  and  unobferved  latent 
circumftances  crofs,  confound  and  fruftrate  this,  and  render 
the  achitophels  of  this  world,  not  only  unfortunate,  but  often 
miferable  and  contemptible  too.  "  Let  not  therefore  the  wife 
*'  man  glory  in  his  wifdom,  neither  let  the  mighty  man  glory 
*'  in  his  might,  let  not  the  rich  man  glory  in  his  riches  ;  but 
"let  him- that  glorielh,  glory  in  this,  that  he  underftandetb 
*'  and  knoweth  mc,that  1  am  the  Lord." 

To  promote  the  frame  of  fpirit  and  illuftrate  the  prefent 
'  fubje<5t,  pleale  to  confider  the  following  things  : — He  who  is 
■  interefted  in  the  favour  of  God,  is  freed  from  the  word  of  evils 
—that  God  is  able  and  willing  to  fupport  his  fervants — he  is 
ready  to  prevent  the  evils  which  may  threaten  them,  and  deli- 
ver them  out  of  thofe  in  which  they  arc — and  that  he  certainly 
does  in  all  refpeds,  that  which  is  b^ii  for  themo 

■'Firft,  hev/hohas  an  interell  in  the  favour  of  God  and  un- 
der theg-raeioiis  patronage  of  heaven,  is  iurely  freed  from  the 
worft  of  evils.  He  has  an  almighty  prot£(5lion  to  whom  be 
•  may  cn-'ali  occafions  and  at  all  times  repair,  therefore  can  ne- 
ver be  without  refource.  A  God  ready  to  hear,  a  friend,  a 
guardian  and  a  father.    -He   can  rcprefent   his  cafe   to  God» 


I  337  1 

wftH  more  freedom,  fatisfaflion  and  expeflation>  thin  a  weep- 
ing child  relates  its  complaints  to  its  earthly  parent.  Tho* 
mountains  becaftinto  the  fea  ;  tho'  the  hills  be  removed  out' 
of  their  place  ;  tho*  aflaulted  with  the  greateft  temptations, 
and  furrounded  with  the  fevereft  calamities,  yet  he  has  a  God 
In  covenant,  la  whom  he  confides  his  life,  his  foul,  his  all. 
Thisisaconfoling  reflcftion,  infinitely  preferable  to  the  pof- 
feffion  of  the  whole  world,  with  all  its  riches  and  honors.  A 
fource  of  more  fubftantial  felicity  than  all  the  princes  and 
jnonarchs  of  the  earth  can  afford. 

To  be  without  the  friendfnjp  of  God  ;  to  be  abandoned  hj 
his  holy  fpirit ;  to  be  given  up  to  a  reprobate  fenfe,  and  af-' 
ter  all  to  be  caft  into  hell,  thefe  are  evils  which  make  men 
compleatly  and  eternally  raiferable.  But  to  the  comfort  and 
fupport  of  every  pious  foul,  God  is  a  very  prefent  help  in  times 
of  trouble,  and  none  of  thefe  evils  can  poffibly  befall  himo 
As  to  man,  what  Zeba  and  Zalmuna  faid  of  the  timid  Jether, 
"As  is  the  man,  fo  is  his  ftrength,"  is  applicable  to  the  fons 
of  men,  their  ftrength,  weaknefs,  and  their  furious  wrath,  is  im- 
potency-  They  are  armed  like  angry  wafps  v/ith  buz  and  bit„ 
ternefs,  not  like  God  with  the  fatal  thunderbolts  of  irrefiftible 
ruin.  What  can  feeble  man  in  all  the  rage  ,of  mahce  do  ^ 
His  tongue  can  wound  our  reputation,  his  arm  our  body ;  he 
can  plunder  our  property,  rob  us  of  our  fortune,  deprive  us  of 
liberty  or  life  ;  but  what  is  the.  amount  of  all  this  ?  while  he 
cannot  diffolve  out-conneftion' with  heaven,  .mar  our  hopes, 
blaft  our  peace  of  confcience,  nor  wound  our  immortal  fouls  ? 
Amidft  all  the  turmoils,  confufions  and  defolating  wars  ;  amidft  ' 
earthquakes,  conflagrations,  inundations  and  ftorm«,  the  good 
man  is  fafe  in  a  place  of  refuge,  even  in  his  God.  No  raven- 
ing hand  can  feize  upon  his  heavenly  trcaffire,  no  violence  can 
^.  wre ft  the  crown  of  life  from  his  head  ;  therefore  let  us  ever 
bear  upon  our  minds  the  counfel  of  our  Lord.  *'  Fear  not 
**  them  which  can  kill  the  body,  but  are  not  able  to  kill  the 


C  33S  ] 

**  foul  ;  but  rather  fear  him  which  is  able   to  deftroy  both- 
*'  foul  and  body  in  hell.'* 

Secondly,  God  will  afiuredly  protecl,  fupport  and  eternaliy 
reward  all  who  put  their  confidence  in  him.  Various  are  the 
ways  in  which  God  adminiilers  aid,  protection,  patronage  and 
fupport  to  his  people;  partly  by  his  gracious  promifes,  fecret- 
ly  ftrengthening  their  faith,  hope  and  all  their  graces,  mingling 
a  due  propoition  ot  good  with  all  the.r  evils,  fortifying  thera 
by  his  fpirit,  according  to  the  dangers,  difficulties  and  cen 
fliifls.  What  the  force,  virtue  and  Itrength  of  all  thefc  put 
together  are,  may  be  eftimated  from  tlie  joys,  ccnfolations., 
vidories  and  triumphs  of  good  men  in  all  ages.  They  have 
rejoiced  in  all  forts  of  tribulations,  they  have  triumphed  over 
the  infults  and  perfecUrtions  of  enemies,  and  the  ingratitude  and 
perfidy  of  friends.  How  fupporting  have  been  their  confola- 
tions  in  poverty,  reproaches,  imprifonments,  fickntlies,  and 
even  in  death  itfelf  ?  They  have  maintained  their  ground,  pre- 
ferved  their  integrity,  fultained  their  innocence,  and  appeared 
amidft  all  the  combinations  of  calamities,  eminently  great  ami 
illuftrious.  A  good  caufe  and  a  good  confcience,  the  patron 
age  of  God  and  the  aids  of  grace,  are  proof  againll  all  afflic- 
tions ;  the  fword  of  the  fpirit  and  the  Ihield  of  fiiith  are  au 
all-fufficient  protedion  againft  the  darts  of  earth  and  helL 

All  this  is  not  intended  tofuppofe  that  the  trials  of  the  truff- 
chriftian  are  without  trouble,  his  wounds  without  fmart,  or 
his  heart  untouched  with  pain,  only  tl>at  he  is  net  broken,  dc- 
jedled  and  hopelefs  like  the  ungodly  finner  ;  that  he  is  never 
wholly  deftitute  of  inward  fupport,  nor  entirely  cafts  away  all 
hope  in  God.  This  is  the  defcriprion  the  Pfalmift  gives  us  of 
liis  own  faith  and  the  Itatc  of  hisfoul  under  complicated  trials. 
*«  Mine  enemies  would  daily  fwallow  me  up  ;  but  what  time  J 
*'am  afraid,  I  will  truft  in  thtje,  O  thou  Moft  High.  Innu. 
«'  merable  evils  have  compaffed  me  about ;  mine  hiiquities  liave 


[  339  1 

«<  taken  hold  upon  ma  fo  that  I  afti  not  able  to  look  up  ;  thef 
"  are  more  than  the  hairs  of  mine  head  j  therefore  my  heart 
«*  faileth  me.  Be  pleafed  O  Lord,'  to  deliver  me  ;  O  Lord 
"  make  hafte  to  help  me.  In  God  I  have  put  my  truft,  I  vfill 
"  not  fear  what  flelh  cart  do  unto  me.  Put  thou  my  tears  in- 
.'« thy  bottle  ;  are  they  not  in  thy  book  ?" 

It  muft.  not  be  concealed,  that  fometinres  fuch  is  the  flrengtK 
of  faith,  the  ttanfport^,^. of-,  love,  the  confidence  of  hope,  the 
luxuiiancy  of  joy  in  God  and  in  Jefus  Chrift,  that  the  pleafures 
of  a  good  man  amidft  all  his  fuiferings  andafiliflions,  do  iufir 
nael)  outweigh  and  exceed  all  his  pains  and  forrows.  It  is  t(J 
be  acknowledged  and  lamented  that  thete  are  rare  cafes ;  the 
reafon  of  the  rarenefs  of  fuch  inftances  and  examples  is,  be- 
t-auie  in  thofe  days  there  is  little  of  living  and  growing  chrilli- 
vmity.  But  though  the  truly  pious  may  not  feel  that  fpring  of 
prefcnt  comforts  in  their  afflictions  of  this  life,  that  they  would 
delire,  yet  God  affords  them  the  fvveet  profped  of  a  full  recom- 
peace  of  all  their  fufFeringsin  the  fehclties  and  glories  ofpara'- 
dife.  Hear  our  Saviour  pronouncing  them  happy  whom  the 
world  calls  milerable.  "  BlefTed  are  the  poor  for  theirs  is  the 
*'  kiagdom  of  God ;  bleflad  are  they  that  mourn  for  they  fliali' 
*'  be  comforted," 

Thirdly,  God  is  ready  to  prevent  the  evils  which  may  threat- 
en them,  and  deliver  them  out  of  thofe  in  which  they  are. 
To  doubt  of  this  would  be  an  approach  toward  Atheifm.  Kis 
omnipotence  and  omnikience  are  no  more  to  be  queftioned 
than  his  exiltence.  He  doth  whatfoever  he  pleafeth  in  the  hea- 
vens above,  and  on  the  earth  beneath.  Hence  it  follows  that 
all  the  power  and  wifdom  fcattered  throughout  creation,  if 
combined  and  united,  would  bear  no  proportion  to  that  which 
is  originally  and  effentially  in  God.  All  created  perfedion  is 
rniy  as  it  were  a  drop  of  his  inexhauftible  (lore.  All  creatures 
depend  upon  hin  and  are  fubjed  to  his  will.     Wiien  therefore 


t  340  I 

lie  commands  the  ftars  in  their  courfes  to  fight  againft  Slfer*^ 
and  the  river  of  Kifon  to  fweep  them  away,  it  is  inilantly  done 
Fire,  hail  and  vapour,  ftorms  and  tcmpefts,  famine  and  plagues, 
difeafe  and  death,  obey  his  voice.  The  methods  in  which 
God  ufually  governs  the  church  and  the  world,  is  by  fixed  and 
ftated  laws ;  yet  fometimes  he  humbles  the  proud  and  refcuei  - 
the  righteous  in  ways  fo  extraordinary  and  uncommon,  that 
immediately  it  is  acknowledged,  this  is  the  finger  of  God. 
By  thefe  meafures  evilb  are  often  prevented,  and  deliverance 
wrought  for  his  people.  Trace  Jofeph  from  the  envy  and 
malice  of  his  brethren,  to  the  friendfliip  and  honors  of  the 
Egyptian  court ;  from  the  pit  in  the  wildernefs,  to  the  exalted 
place  by  Pharaoh  on  the  throne ;  contemplate  the  infant  Mofes 
drawn  from  the  waters,  and  become  the  great  captain  of  Ifrael  j 
David  raifed  from  a  ftiepherd's  boy,  delivered  from  the  paw  of 
the  lien,  the  paw  of  the  bear,  and  from  the  terrible  hand  of  the 
Philiftine,  and  exalted  to  wield  the  fceptre  of  a  mighty  nation  ; 
but  here  would  be  no  end  of  retaihng  inftances  of  God's  avert- 
ing evil,  and  often  turning  it  into  good  to  his  people.  The 
confideration  of  thefe  things  caufed  the  Pfalmift  to  cry  out  ia 
an  extatic  triumph,  "  The  Lord  is  my  light  and  my  falvation, 
"  of  whom  fhall  I  be  afraid  ;  the  Lord  is  my  ftrength  whom 
"  fhall  I  fear  ?" 

How  lively  is  the  idea  here  afforded  us  of  the  happlnefs 
of  the  good  man  ? — his  m.ind  enjoys  a  calm  in  the  ftorms 
of  calamity,  his  foul  poflelTes  tranquility  amidft  a  thou- 
fand  furrounding  dangers.  "  Happy  is  the  man  whofe 
*'  heart  is  fixed,  trufting  in  the  Lord."  Others  may  be  crafty 
and  fortunate,  but  the  good  man  alone  is  wife  and  great. 
He  wears  the  image  and  is  fomething  like  unto  his  God,  whofe 
charader  is  light,  yet  he  makes  darknefs  his  paviUon,  and 
clouds  are  round  about  him ;  and  in  the  midft  of  thunders, 
hurricanes  and  earthquakes,  he  is  ferene,  calm  and  undiftur, 
bed.     "  Let  all  thofe  who  put  their  truft  in  God  rejoice,  ht 


r  340 

<!<■  them  ever  fiiout  for  joy,  tecaufe  he  defendeth  them."  They^ 
are  in  a  fure  refuge  under  the  ftiadow  of  his  wings.  This 
fubjea  may  be  further  illuftrated  by  adding, 

Fourthly,  That  God  certainly  does  that  In  all  refpe(?.s  which 
;s  beft  for  his  people.     How  confoling  is  this  fentiment,  how- 
encouraging  and  fupporting  the  thought !  The  difpenfation 
of  Providence  toward  them,  will  ever  be  feafonable  and  good, 
beneficial  and  wife.     If  affliftions  be  expedient,  thefe  fhall  b6' 
their  portion  ;  if  profperity  be  beft  they  ftiall  enjoy  it.     The 
infallible  promlfe  is, «'  All  things  fliall  work  together  for  their 
«  good."     That  is,  all  the  varying  afpeds  of  providence,  the 
frowns  as  well  as  the  fmiles  of  heaven,  will  all  combine  toge- 
ther to  be  always   advancing  their  beft  and  higheft  intereft. 
It  looks  at  times  as  if  many  of  the  diftributions  of  this  world, 
its  riches  and  poverty,  its  honors  and  difgraces,  were  the  mere 
f  port  of  unmeaning  chance  ;  but  we  are  aifured,  that  all  things 
are  ordered  and  direded  by  the  moft  wife  and  perfeft  govern- 
ment, from  the  greateft  events  down  to  the  minuteft  incidents, 
from  the  revolutions  of  kingdoms  and  deluging  worlds,  to  thc- 
falling  to  the  ground  of  a  fparrow,  and  the  numbering  of  the 
hairs  of  the  head.     From  hence  every  fmcere  chriftian  may 
with  pleafure  juftly  make  this  refledlion  :  that  however  he  may- 
be dealt  with,  it  is  for  the  beft.      Whatever  circumftances  of 
diftrefs  he  may  be  in,  whatever  com.mon  bleffings  are  denied 
him,  he  may  poflefs  the  full  affurance  that  all  things  are  co- 
-operating  for  his  advantage  upon  the  v.'hole  ;  that  a  good  and 
merciful  God,  an  infinitely  wife  and  tender  Father,  knov/s  all 
jhe  fituations  in  which  he  is,  and  that  they  are  the  beft  pofTi- 
ble.     This  important  and  comfortable  doctrine  was  far  from 
the  view  of  the  ancient  patriarch,  when  in  anguifh  of  foul  he 
cried  out,  «  All  thefe  things  are  againft  me  ;"  while  at  that 
very  moment  all  things  were  workiag  for  the  benefit,  the  life,  the 
honor  and  happinefs  of  himfelf  and  his  family.  There  could  be 
Clothing  better  for  Jacob  than  what  was  then  performing.  How 


-  C  342  i 

■great  and  comfortable  is  this  doftrine  to  the  real  believer,  how 
diftlngulflilng  and  choice  the  bleiTmg  to  a  poor  creature  \Yho 
has  ouly  a  fhort  profpeft  of  things  to  come,  and  but  little 
infight  into  the  prefent,  to  know  that  whatfoever  happens  to 
him  is  calculated  for  his  good,  tho'  he  may  not  be  able  to 
perceive  it  now,  yet  hereafter  he  will  clearly  difcern  in  what 
refpefts  it  contributed  to  his  felicity.  How  will  it  ravifli  and 
tranfport  the  faints  into  high  and  unceafing  admiration  and 
praifes  of  God,  when  the  various  impenetrable  myfteries  of  his 
providence  fiiall  be  opened,  to  behold  the  unfufpefted  goodnefs 
and  aftonifliing  care  of  heaven  towards  them  ?  Whennumber- 
lefs  inftances,  notwithftanding  their  unkind  conftruclion  of 
them,  were  not  only  adapted  to  their  good,  but  abfolutely  ne« 
ceffary  to  praferve  them  from  ruin.  Thus  you  fee,  how  •'  God 
<'  is  our  refuge  and  ftrength,  and  a  very  prefent  help  in 
«  trouble." 

Many  and  obvious  are  the  ufes  that  might  be  made  of  this 
fubjef}:,  but  the  Only  improvement  of  it  at  prefent  (hall  be  a 
perfuafion  to  you,  my  brethren,  to  become  fincerely  religious, 
and  to  make  a  cordial  choice  of  God  as  this  proper  portion  of 
your  fouls,  as  the  fure  proteiflor  againft  all  material  evil  in  this 
world,  and  the  certain  way  to  life  and  glory. 

None  Vv'ill  venture  now  to  deny,  that  the  patronage  of  God 
is  the  only  fupport  againil  evils,  and  that  he  is  the  only  true 
refource  in  diftrefs.  Do  you  not  find  an  infufficiency  in  the 
enjoyments  of  the  world  to  make  you  happy  ?  even  in  profpe- 
rity  you  are  unhappy  ftill ;  therefore  he  who  has  no  other 
fprings  of  blifs  but  what  this  unfatisfadory  earth  ean  furnifh, 
is  miferable  ;  he  is  a  wretch  with  all  his  ftores.  Without  God 
there  can  be  no  felicity,  let  prefent  enjoyments  be  wliat  they 
may. 

If  health,  and  honor,  and  profpel-ity  will  not  afford  felicity. 


r  343  r 

wliat  muft  be  the  cafe  in  agonizing  diftrefs,  in  tlie  dcf^-"  •''v-, 
cf  peace  and  all  the  comforts  of  life  ?  Muft  not  the  m' 
him  be  terrible,  who  is  overwhelmed  in  calamities,  ai 
no  refource,  no  God  to  whom  he  can  apply?— is  fick,  r  ; 
dying,  and  ftripped  of  every  thing,  and  no  redrefs  in  heaven 
nor  in  the  earth.  His  ccnfcience  lafiiing  him  with  twinging 
remorfe,  his  mind  anticipating  his  future  doom,  and  no  refuge, 
no  help,  no  God  to  which  he  can  repair.  Here  is  a  fla'--. 
that  is  deplorable  indeed.  On  the  other  hand  how  bkfleJ 
the  condition  of  the  real  chrlftian  who  has  chofen  God  for  his 
refuge  and  Jeftis  for  his  friend,  and  is  ready  to  facrifice  all 
interfering  advantages  hereto  !  Let  happen  what  will,  what- 
ever calamities  occur,  whatever  diftrefles  befall  him,  he  can 
make  application  to  his  God  and  his  Saviour  v/lth  inexprefll- 
ble  freedom,  with  fweet  hope  and  indefcrl'oable  confidence. 
Tho'  his  flelh  and  his  heart  fail,  God  doth  not  fail  him  ;  even 
in  the  mod  abiding  circumftances,  he  is  the  ftrength  of  his 
foul  and  a  very  prefent  help  in  trouble.  In  poverty,  bereave- 
ments and  ficknefs,  he  has  a  Cod  near  at  hand,  and  in  death 
a  kind   Redeeiner  to  receive  his  departing  fpirit. 

Are  not  the  advantages  then,  on  the  fide  of  true  religion, 
incomparably  great  ?  Are  not  thefe  confiderations  fjfficient 
reafons,  to  move,  excite,  and  perfuade  us  to  embrace  reli- 
gion, and  choofe  God  for  our  portion  ?  Is  happlnefs  alone 
comprehended  in  the  divine  favour,  and  fhall  we  be  unfolicit- 
ous  to  obtain  it  f  Tell  not  our  folly  in  Gath,  publifh  not  our 
madnefs  in  the  ftreets  of  Alkelon, 

Allow  me  to  congratulate  the  friends  of  God  upon  their 
happy  lot.  O  chriftians,  live  anfwerable  to  your  high  privi- 
kges;  your  prefent  comforts,  and  future  expeflations.  Live 
^Kove  the  frowns  of  the  world,  and  in  times  of  trouble  keep 
•  ear  to  your  God  and  firmly  adhere  to  your  Saviour.     He 

Vi 


1-344  1 

will  never  leave  you  nor  forfake  you.  If  caft  with  Jofepn  jnt» 
the  horrible  pit,  with  Daniel  into  the  lions'  den,  or  with  the; 
three  children  into  the  fiery  furnace,  fear  not ;  the  God  you 
have  made  your  portion  will  deliver  you.  Be  comforted,  O 
believer,  and  fay,  "  Tho'  I  walk  thro'  the  valley  of  the  fiiadow 
»«  of  death,  I  will  fear  no  evil,  for  thou  art  with  me,  thy  rod 
"  and  thy  ftafF  they  comfort  me.  Tho'  my  fltfh  ?.rd  my 
"  heart  fail,  God  is  the  ftrength  of  my  heart  and  my  portion 

■  "  forever.      God  is   our  refuge   and  ftrength,   a  very  pre* 

■  *•  fent  help  in  trouble."  Happy  faints,  happy  people, 
whofe  God  is  the  Lord  !  Who  will  not  be  perfuaded  from 
thefe  things  to  engage  in  religion  ?  Let  fmners  be  prevailed 
upon  after  fo  long  a  time,  to  attend  to  die  things  of  your 
peace.  This  world  with  all  its  pleafures,  riches  and  honors, 
will  foon  efcape  from  your  moft  eager  grafp.  And  what  will 
you  do  when  your  eyeballs  Ihall  roll  in  death  ?  Without  God 
for  your  refuge  and  ftrength,  you  xnuft  perifh,  eternally  perifk^ 


S  "E-  R  M  O  N    XXX L- 


The  covenant  of  grace  ratified  and  confinned 


hy  the  blood  of  Ckriji, 


Luke  sxii,  20.  Tits  €Up  is  the  ne<m  teflament  in  my  blood-,  fwhic^  '• 
is  Jhed  for  you, 

GOD  has  dealt  with  the  children  of  meo  from  the  bcgin- 
ing  cf  the  world  in  a  way  of  covenant.  No  fooner  v/as  man 
created,  than  God  entered  into  covenant  with  him.  This  firft 
covenant,  which  is  commonly  ftiled  the  covenant  of  works, 
manfoon  tranfgreffed,  and  became  abfolutely  and  forever  in- 
capable of  recovering  the  favour  of  God,  happinefs  and  life  by 
the  fame.  After  man  had  committed  this  awful  outrage  upon 
reafon,  and  all  the  laws  of  fitnefs  and  propriety,  contrary  to 
all  appearances  in  refpefl  to  v/hat  had  taken  place  in  regard 
to  the  tranfgreffing  angels,  and  to  the  aftonifhing  admiration 
of  all  worlds,  God  was  pleafed  to  difplay  the  fulnefsof  his  per- 
fections in  inftituting  a  new  and  infinitely  different  covenant, 
even  a  covenant  of  grace  and  mercy  for  the  recovery    and  frt!- 


r  346  ] 

vati'on  of  ruined  man.  Thefe  are  the  on\j  two  ccvftnaw* 
which  God  ever  made  with  man,  in  which  the  eternal  life  oi 
the  creature  was  concerned.  Thefe  two  covenants  had  always 
external  and  vifible  tokens,  figns  and  feals  annexed  to  them, 
I'lie  former  had  the  tree  of  life,  and  ths  tree  of  good  and 
evil  affixed  to  it,  and  the  latter,  its  tokens  and  figns  were  vari- 
ous and  multiplied  until  the  coming  ofChiift.  From  Adam 
to  Noah,  tlae  outwrard  figns  were  facrifices  and  offerings  i 
from  Noah  to  Abraham,  the  fame  were  continued  j  in  Abra- 
ham's day  ail  additional  feal  was  eUablilhed,  in  the  time  of 
Mofes  the  paffover  and  many  other  figus,  tokens  and  ordinance.s 
were  inftituted,  all  which  continued  until  the  death  of  Chrift, 
when  they  were  compleatly  abolifhed  by  the  crofs,  and  in  the 
room  of  thefe  bloody,  burthenfome,  and  e.xpenfive  rites,  our 
Lord,  juft  before  he  compleated  the  great  work  of  redemp- 
tion, ordained  two  fimple  feals  or  oidinances,  to  wit,  baptiim 
and  his  fupper,  which  are  to  be  duly  obfervcd  iu  the  church 
till  the  confummation  of  all  things. 

The  words  of  our  text  Were  delivered  by  our  I^ord  as  a  psrt 
of  the  inftitution  of  his  facred  fupper.  In  the  inftituliou  he 
particularly  ftiles  the  bread  his  body,  and  the  cup  the  New- 
Teftament  in  his  blood.  Both  thefe  phrafes  are  figurative, 
and  by  nomeans  to  be  underftood  in  a  literal  fenfe.  For  in 
this  fenfe,  Chrift  muft  have  broken  and  eaten  his  own  identical 
body,  and  poured  out  and  drank  his  own  identical  blood,^ 
while  fitting  at  the  table  of  his  difciples,  than  which  nothing, 
can  be  more*  abfurd* 

The  word  which  is  here  tranflated  tefiament,  properly  fig- 
nifies  a  covenant^  and  thus  it  is  frequently  rendered  in  the 
apollolic  epiftles.  It  means,  as  here  ufed,  the  covenant  of 
grace  ;  that  covenant  which  Gc>d  eliabliflied  in  the  room  ot 
the  fir  ft,  or  covenant  of  works,  that  had  been  violated,  and  fo 
became  abfolutely  infufficient  to  aniwei    its  original   defign. 


r  347  3 

It  IS  that  covenant  which  God  has  hu'ti'.uted  and  revealed  ia 
Confidcration  of  our  fallen  and  unhappv  circumllances,  where- 
by it  is  again  rendered  pofSblc  for  ga.i:/  :lnners  to  be  leilored 
to  the  favour,  friendfhip  and  enjoymanc  of  their  Maker.  This 
covenant  of  grace  and  falvation,  you  may  obferve,  h  founded 
in  and  ratified  by  the  blood  of  Chrifc.  «<  The  New-Tcftament 
"  in  my  blood."  It  may  alfobeobferved,  that  the  words  of  the 
lacrament  of  the  Lord's  fupper  bear  a  peculiar  refpecfl  to  the 
new  covenant,  and  that  under  the  fpecial  confideiation  of  its 
being  eftablifhed  in  the  blood  of  Jefus.  We  are  to  underftand 
the  expreflion,  ihis  bhod,  as  referring  both  to  the  covenant  of 
grace,  and  the  blood  in  which  it  is  laid. 

From  this  explication  of  the  text,  1  fiiall  endeavour, 

Firft,  to  explain  to  you  what  tbe  covenant  of  o-race  and 
mercy  is. 

Secondly,  how  it  is  founded  in  the  blood  of  ChrilL 

Thirdly,  confider  what  refped  or  relation  the  Lord's  fup- 
per bears  to  this  covenaat,  as  having  its  origin  in  and  confirm 
mation  by  this  blood. 

Firft,  I  am  to  explain  what  the  covenant  of  grace  Is« 

Let  it  be  obferved  here,  that  the  term  covenant,  when  it 
has  refpe^fl  to  God  as  a  party,  muR  be  underftood  very  differ- 
ent  in  a  variety  of  iinporlant  circumllances,  from  what  it  is 
when  applied  to  men.  In  the  latter  application,  it  fuppofes 
an  equality,  mutual  dependence,  and  reciprocal  advantages 
to  the  parties  concerned.  But  when  God  is  faid  to  make  a 
ovenant  with  his  creatures,  we  cannot  pofEbly  entertain  any 
fnch  ideas  refpeding  him.  He  mufl  not  be  reduced  to  an 
equality  with  his  creatures,  rcudcred  any  way  dependent  upon 


L  54*  J 

thsm,  nor  can  he  derive  any  benefit  from  them.  EVsrf 
thing  in  God,  his  whole  nature  and  perfedions,  forbid  ths 
thought. 

In  covenants  among  men,  they  bind  themfelves  to  the  perfor- 
mance  of  certain  conditions,  to  which  generally,  neither  party"' 
■were  under  obligations  antecedent  to  their  entering  into  cove* 
iiant  ;  hence  they  were  not  obliged  to  enter  into  it  j  both 
parties  were  equally  free  and  might  rcfufe  to  covenant  with- 
out being  chargeable  with  any  criminality  or  juft  blame  for 
fueh  a  refufal.  But  it  is  altogether  different  in  the  other  cafe. 
It  is  true,  it  holds  good  in  regard  to  God.  He  was  under  no 
obligations  to  enter  into  covenant  with  his  finful  creatures  j 
nor  was  he  obliged  to  confer  any  blefllngs  upon  them  after 
their  apoftacy,  until  in  free  and  wonderful  grace  he  laid  him- 
felf  under  obligation  by  his  own  covenant  and  promife.  But 
■with  regard  to  creatures  with  whom  this  covenant  is  made,  it 
does  not  hold.  If  G®d  propofe  to  enter  into  covenant  with 
his  creature,  the  creature  cannot  be  free  to  rcfufe.  Such  a 
piopofal  as  coming  from  its  creator  and  proprietor,  muft  have 
liie  force  of  a  command  ;  if  he  propofe  fuch  a  duty  to  be  per- 
formed as  the  condition  of  the  covenant,  it  binds  equally  as  sl 
precept ;  and  a  non-«ompliance  is  nothing  lefs  than  wilful 
difobedience  and  avowed  rebellion.  This  is  fully  evident  from 
tlie  independent  nature  of  God,  and  from  the  relation  fubfifting 
between  him  and  his  creatures.  We  ought  in  all  our  repre- 
fentations  of  covenant  between  God  and  his  creatures,  to 
be  careful  we  do  not  introduce  any  ideas  inconfiftent  with  the 
infinite  dignity  and  abfolutc  independence  of  Jehovah.  There 
is  perhaps  no  dodrine  of  religion  in  which  we  are  more  liable 
to  err  than  this. 

The  covenant  of  grace  is  between  God  and  man,  thro'  Chrift 
th;  Mediator  of  it,  and  thus  it  may  be  defcribed. — It  is  God's 
conllitution  and  eftablilhment  to  fave   all  fmners  who   repent: 


and  believe  in  Chrirt,  or  rordially  comply  with  the  method  of 
recovery  founded  in  and  etFeded  thro'  his  mediaiion  and  freely 
©ffered  to  the  acceptance  of  all  in  the  gofpel.  As  it  Hands  itt 
the  fcriptures,  it  is  only  a  propofal  of  falvation  on  God's  part 
to  a  finful  world,  and  God  obligates  himfelf  to  fecure  the  fal- 
vation of  all  fuch  as  comply  with  the  propofal.  It  becomes 
more  properly  and  ftridly  a  covenant,  when  a>5lually  confen- 
ted  to  by  finners,  that  is,  when  in  truth  and  fincerity  they  em- 
brace the  gofpel  and  believe  in  Jefus.  It  may  be  obferved* 
that  falvation  as  offered  in  the  gofpel,  is  to  be  taken  in  the 
moft  extenfive  fenfe,  not  as  deliverance  only  from  the  guilt 
and  dominion  of  fin,  from  mifery,  hell  and  ruin,  but  giving  a 
fure  title  to  heaven  and  all  the  felicities  thereof,  witli  all  ihofe 
tempers  and  difpofitions  of  foul,  with  all  that  fanftification  and 
bolinefs  of  heart,  neceffary  to  foim  it  to  a  capacity  for  the 
perfeft  fruition  of  the  fame.  Such  a  covenant  ©r  conftitution 
3s  this,  may  he  proved  from  the  fcriptures,  and  the  experience 
of  all  who  believe. 

The  facred  oracles  are  the  proper  fountain  of  authority  in 
this  cafe.  When  we  have  the  word  and  promife  of  the  great  Su- 
preme who  is  truth  itfelf  and  cannot  deceive,  die  vileft  and  moft 
guilty  may  with  confidence  venture  his  foul  upon  the  declara- 
tion, and  lay  hold  on  the  covenant.  All  thofe  pafTages  of 
fcripture,  wherein  God  appoints  Jefus  Chrift,  as  the  important 
perfon  in  whom  he  is  reconciling  a  guilty  world  unto  him- 
self, eftablifh  this  matter.  Hear  what  the  Moft  High  fayeth 
by  the  prophet  Ifaiah:  "  Thus  faith  the  Lord  God,  he  that 
"  created  the  heavens  and  ftretched  them  out,  I  the  Lord 
"  have  called  thee  in  righteoufuefs,  and  will  hold  thy  hand 
*'  and  will  keep  thee,  and  give  thee  for  a  covenant  ct  the  peo. 
**  pie,  for  a  light  of  the  gentiles  ;  to  op>m  the  blind  eyes  to 
*«  bring  out  tlic  prifoners  from  the  prifon,  and  them  that  Ciz  in 
*<  darknefs  out  of  the  prifon  houfe."  And  again  in  the  fame 
prophefy  Chriil  himfelf  is  introduced,  faying,    **Tlie  fpirit  cf 


«'th«  Lord  IS  up®n  me,  becattfe  the  Lord  hath  anointed  me,  to 
^'preach  good  tidings  unto  the  meek,  he  hath  fent  me  to  bind 
*'  up  the  broken  hearted,  to  proclaim  liberty  to  the  captives, 
*and  the  opening  of  the  prifon  to  them  that  are  bound  ;  to 
"  proclaim  the  acceptable  year  of  the  Lord  ;  and  the  day  of 
"  vengeance  of  our  God,  to  comfort  all  that  mourn,  to  ap- 
<*  point  unto  them  that  mourn  in  Zion,  to  give  unto  them 
**  beauty  for  afiies,  the  oil  of  joy  for  mourning,  the  garment  of 
"  praife  for  the  fpirit  of  heavinefs."  What  can  be  inferred 
from  all  thefe  declarations  but  that  God  has  eftablifhed  a  cove- 
nant to  fave  loft  men  thro  the  blood  of  his  Son  ?  That  he  is 
well  pleafed  with  penitent  returning  finners  for  his  righteouf- 
neis  fake. 

The  exiftence  of  this  covenant  of  mercy  may  be  argued  from 
the  invitations  that  are  given  to  come  to  Chrift,  and  the  full 
affurances  of  falvation  to  all  who  comply  with  the  fame.  The 
mod  guilty  are  invited  to  lay  hold  on  the  covenant.  "  Incline 
*'  your  ear  and  come  unto  me,  hear  and  your  foul  Ihail  live  ; 
"  and  I  will  make  an  everlafling  covenant  with  you  even  the 
"  fure  mercies  of  David."  That  is,  I  will  confer  upon  you  all 
the  bk-ffings  purchafed  by  David's  fon.  And  Chrift  himfelf 
moft  tenderly  invites,  to  come  unto  him  and  he  will  give  them 
reft. 

The  reality  of  this  covenant  may  be  evinced  from  all  thofs 
great  and  precious  promifes  made  to  them  who  believe  in 
Chrift,  "  Ihey  have  everlafting  life,  they  ftiall  be  faved,  there 
•'  is  no  condemnation  to  them  who  are  in  Chrift  Jefus,  none 
*' (hall  be  able  to  pluck  them  out  of  his  divine  hands,  ace." 
but  to  retail  all  the  evidences  of  this  truth,  would  be  to  tranf- 
cribe  a  conftderable  part  of  the  bible. 

This  covenant  is  likc'vik  eftablifned  from  the  experience  of 
all   true  brlJeveis.     There  are  r.one  who   have  ever  given  up 


t  SSI  ] 

t>icmrelv'"es  to  be  fUved  by  Chrift  in  the  way  of  faith  and  holi- 
Bels,  but  have  aflually  obtained  flilvation.  The  lirll  fiuits  an3 
earnefts  of  the  eternal  inherltence,  have  been  granted  to  them 
in  this  woiM.  Thofe  difpodtions  and  tempers,  have  been  im- 
planted in  their  hearts  by  the  Holy  Ghoft,  that  qualify  theni 
for  the  en  oyment  of  heaven,  and  are  the  pledge  and  aiTurance 
to  all  in  whom  they  are,  that  God  will  beftow  it  upon  them. 
Thofe  holy  bu'athings  snd  fjrvenc  defire»  after  conformity  to 
him,  can  never  be  fatisfied  but  in  the  full  fruition  of  him. 
Thefc  propenfitics  and  habits  arc  fecret  evidences  to  any  foul, 
that  God  intends  its  falvation,  yea,  they  are  a  part  of  it,  and 
v/hevever  he  gives  a  part,  he  will  confer  the  whole.  Where  he 
beginsa  good  work,  he  will  carry  it  on  to  peifedion.  His 
gifts  and  calling  are  without  repentance.  An  appeal  here 
might  be  made  for  the  confirmation  of  tliis  dodrine  to  all  real 
chriftians.  Hive  you  not  on  the  committing  of  your  fouls  to. 
Chrift  found  this  verified  ;  Was  not  the  load  of  guilt,  under 
which  you  before  la'joured,  in  fome  degree  removed.  Some 
meafute  of  peace  and  ferenity  introduced  into  your  troubled 
minds  ? — Some  hope  raifed  towards  God,  a  filial  fubjciftion  to 
him,  a  defire  to  love  him  and  be  like  him,  to  ferve  him  in  fpi- 
rit  and  in  truth  here,  and  to  enjoy,  and  dwell  with  him  here" 
after  ?  And  what  is  this  but  the  propofed  and  promifed  falva- 
tion begun  ?  And  what  inference  can  be  more  juftly  drawn 
from  it,  than  that  it  is  the  conftitution  and  covenant  of  God 
fully  and  finally  to  fave  all  guilty  finners  who  believe  in  the; 
Lord  Jefus  Chriil. — I  proceed  to  (how, 

Secondly,  in  what  refpcdis  the  new  covenant  is  founded  in 
the  blood  of  Chrift.  It  is  efpecially  fo  in  two  things,  as  by  his 
undertaking  it  was  procured,  and  by  his   dt^ath   ratiiled  and 

conf.rmed. 

Fir  ft,  the  covenant  of  grace  wa.>  foundsJ  in   the  Hood  o 

W^ 


C  35^  3 

Chrifl,  as  liis  undertaking  was  the  procuring   caufe  of  it.     li* 
is   a   conditution     to   fave    finners  through   his    mediation 
and  atonement.     In  this  covenant,  the  mediatorial  underta^ 
king  of  Chrift  appears  plainly  to  have  been  fettled  and  agreed 
upon  in  the  eternal  counfels  of  the  Father  and  the  Son.  In  con- 
fideration  of  Chrift's  engagement  to  be  the  mediator  and  fure- 
ty  of  tinners,  and  in  their  name  and  place  to  fatisfy  the   de- 
mands of  the  law,  the  claims  of  juftice,  exhibit  the  evil  of  fm 
and  magnify  the  reditudc  of  the  divine  government,  that  this 
covenant  of  grace   and  mercy  was   fettled   and  eftabliflied- 
Had  there  been  no  mediator,  there  had  been  nofuch  covenant. 
Had  not  Chrift  Jefus  volimtarily  engaged  to  be  the  furaty  and 
Redeemer  of  our  fallen  race,  God   would  have   been  forever 
irreconcilable  and  never  would  havfe  made  one  overture  of  fal- 
vation  to  guilty  fmners.     But  through  him  this  v/onderfiil  and 
tranfporting  bleffing  huth  come  upon   us.     He  hath  brought 
life  and  immortality  to  light.     In  this  view  we  are  always  tcs 
confider  every  propofal  of  grace  and  offer  of  falvation,  every 
invitation  and  warning,  every  promife  and  exhortation,  as  the 
effect  of  his  undertaking  and   death,  and  the   confequence   ct 
an   eftabliQiment  of  a  covenant  of  grace  in  his  blood.     Which 
alfo  ferve  to  difcover  the  awful  aggravations  attending  a  re- 
jection of  the  offers  of  falvation.     And  all  thefe  cenfiderations 
Uiouli  engage  di  to  receive  and  embrace  die  fame. 

Secondly,  it  was  founded  in  the  blood  of  Jefus,  as  by  his 
death  it  was  ratified  and  confirmed.  The  death  of  Chrift  was 
not  only  the  original  ground  of  this  covenant,  it  was  not  mere- 
ly defigned  to  open  a  way  for  God's  making  a  new  covenant 
with  man,  but  to  confirm  and  eftablifh  it,  to  render  it  valid 
and  effeftual.  Jefus  Chrift  was  not  only  by  his  blood  to  finifK 
tranfgreffion,  to  make  an  end  of  fin,  and  reconciliation  for  ini- 
quity, but  to  ratify  the  covenant  with  many.  Hence  it  is  cal- 
led the  everlafting  covenant,  becaufe  this  blood  was  ordained 
from  eternity,  and  the  effefls   of  it  will  be  everlafting  life. 


C  353  1 

As  the  new  covenant  was  a  teftament,  it  was  necefTary,  to 
give  It  force,  that  the  teftator  fhould  die.     Thus  the  Apollle 
argues  ;  "  Where  there  is  a  teftament  there  muft  alfo  of  necef- 
fity  be  the  death  of  the  teftator.     It  can  be  of  no  force  while 
the  teftator  liveth.     It  is  after  a  man's  death  his  will  can  liave 
any  operation  or   effeft ;   his  death  ratifies  and  renders  it  ci 
force.    Thus  the  new  teftament  or  covenant  of  grace  is  Urong- 
!y  ratified  by  the  death  of  the  Son  of  God.     He  came  and 
died  to  bear  witncfs  to  the  truth  of  it,  and  the  fnedding  of  his 
blood  afforded  the  moft  convincing  proof  of  its  validity  and  re- 
ality,  and  without  which  it  could  have  been  of  no  force.     It 
can  be  no  objeaion  againft  this  fentiment,  that  the  covcnanr 
was  publiihed  and  of  as  much  value  for  the  falvation  of  men 
before  Chrift  died  as  it  is  fince-    To  which  it  is  eafily  anfwer- 
€d.     Our  Redeemer  was  a  perfon  of  fo  much  credit  and  dig- 
nity, that  his  engagement  was.  looked  upon  by  God  as  a  furc 
foundation  to  aft  upon,  as  fure  as  if  the  performance  had  been 
already  made.     Ever  fince   ths  fall  he   had  been  confidered 
m  the  divine  dealings  with  men,  as  tho'  he  had  adtually  paid 
the  ranfoTO ;  hence  he  is  fpoken  of  as  the  lamb  flain  from  the 
foundation  of  the  worlds    Tht 

Third  thing  we  propofed  to  confider  in  this  fubje£l   was^ 
what  refpea  the  Lord's   fupper  bears  to  the  new  teftament  as.- 
founded  in  the  blood  of  Chrift. 

It  is  from  thefe  words  we  are  to  learn  the  true  nature  of  the 
Lord's  fupper.  And  the  authentic  explication  of  this  matter 
arifes  from  the  real  refpea  it  bears  to  the  new  covenant.  This 
refpea  appears  to  be  two  fold,  as  a  certain  evidence  of  tJie  real 
exiftence  of  the  covenant  of  grace,  and  a  fenfible  notification 
and  public  declaration,  that  this  covenant  is  founded  in  the 
death  of  Chrift  and  ratified  bv  his  blood. 

Flrft,  the  Lord's  fopr^r  l^  to  he  confider/-.!  rlih-  r-gard  t^^ 


I  354  3 

the  new  covenant  as  a  certain  evidence  of  its  truth  and  reaHty, 
It  is  a  fenfible  aflurance  to  all,  that  whoibever  commits  his  foul 
to  Jefus,  to  be  faved  by  the  conftitution  of  the  gcjjpclj  helhall 
furely  obtain  everlafling  life.  It  is  a  confirmation  to  us,  that 
all  u'ho  believe  fhall  be  redeemed  from  all  the  confequcnces  of 
fin.  In  this  fenfe  it  is  with  proj:)riety  ftiled  a  fe;il.  It  fcals  the 
truth  of  the  covenant  of  giace,  and  enfures  falvation  to  all  I'uch 
as  believe.  It  feals  the  benefits  and  bleffings  of  the  covenant  to 
all  who  comply  with  it.  And  the  creature  in  this  ordinance 
feals  the  covenant  by  faith,  in  the  full  purpofeof  fulfillir?  all 
duties  required  therein,  and  in  fw-eet  fatisfadion  that  ail  its 
promifes  will  be  accompUflied.. 

Secondly,  the  eucharift  is  a  fenfible  notification  and  public 
declaration,  that  this  covenant  is  Joiinded  ii:  the  dtath  of 
ChriH  and  ratified  by  his  blood.  When  we  fee  the  wine  in 
the  cup  poured  forth  it  is  a  full  aifurance  to  us  vljat  the  cove- 
nant of  grace  is  laid  in  the  blood  of  the  Ktdttmer.,  and  it  is 
only  by  it  we  can  obtain  the  forgivenefs  of  fins,  be  cleaiued 
from  all  our  jnoral  pollutions,  made  }-aT takers  of  all  the  blef- 
fings purchafed  thereby,  and  it  is  only  thro'  his  mediation  they 
are  conferred  upon  us. 

A  few  refle<5tions  by  way  of  -improvement  fliall  clofe  this 
difcourfe, 

Firfl,  of  what  importance  is  the  death  and  undertaking  of 
Chriit  unto  us.  Great  and  numerous  ure  the  bleffings  flowincj 
herefrom,  which  etemiiy  alone  can  fully  uiifold.  lu  the  blood 
of  the  covenant  God  is  to  be  feen  with  fmiles  and  mercy  in 
his  face,  from  whom  we  had  nothing  to  exped  but  wrath  and 
fiery  indignation.  Whence  do  thefe  invaluable  bleffings  come 
to  us  who  are  lefs  than  the  leaft  of  all  mercies  ?  Only  through 
the  undertaking  of  Immanuel  ;  by  his  death,  light  and  life  are 
arifen,  and  the  day  fpring  from  on  high   hath  vifited  us.     It 


r  3^5  n 

IS  only  owing  to  his  voluntary  undertaking  to  be  a  mediator 
~  for  fmners,  that  the  covenant  of  grace  was  eftabliftied,  and 
the  propofition  was  made  to  fave  and  recover  loft  men  by  his 
blood.  This  is  the  foundation  of  every  overture  of  grace  and 
ftilvation  to  a  ruined  world.  Were  it  not  for  the  mediation  of 
Chrift,  there  never  would  have  been  one  tender  of  mercy 
made  to  a  fallen  race  ;  we  fiiould  have  never  heard  the  joy- 
ful found  of  peace  and  reconciliation  with  God.  We  fliould 
not  have  had  one  addrefs  made  to  us  in  favour  of  our 
fouls,  nor  one  exhortation  to  flee  from  the  wrath  to  come.  Our 
falvation  would  have  been  irapoflible,  and  eternal  defpair  our 
heavy  doom.  But  glory  to  God  in  the  higheft,  Jefus  hath 
died,  and  by  dying  deftroyed  him  who  had  the  power  of 
death  ;  he  hath  appeared  to  open  a  way  into  the  holieft  of  all 
through  his  blood.  He  has  finilhed  tranfgreflion  ;  and  by  the 
facrifice  of  himfelf  rendered  God  propitious  to  his  guilty  crea- 
tures. How  much  reafon  have  we  to  confider  him  as  fuftain- 
mg  a  charader  of  the  greateft  importance  and  confequence, 
and  v,ith  what  a  glow  of  love  and  gratitude  fliould  we  afcribe 
to  him,  who  hath  loved  us,  praife  and  glory  and  dominion 
forever  and  ever. 

Secondly,  how  great  the  encouragement  and  fecurity  the 
moft  guilty  have  to  return  to  God  through  Chrift.  Here  are 
:he  htii  tidings  with  which  their  ears  could  have  been  blefled  ; 
.  ews  of  falvation  by  a  Saviour's  blood,  and  that  God  hath  fettled 
it  into  a  conftitution  and  covenant,  that  whatfoever  finner  com- 
mits his  foul  to  Chrift,  fliall  eventually  and  infallibly  be  faved. 
«'  The  Spirit  and  the  Bride  fay,  come,  and  let  him  that  is  a 
"  thiril  come,"  and  the  ftreaming  blood  of  Jefus  cries,  come, 
*'  And  whofoever  will,  let  him  take  the  water  of  life  freely.'* 

Thirdly,  how  ftrong  may  be  the  confolation  of  all  fuch, 
who  have  laid  hold  on  this  covenant.  Such  have  all  the  per- 
fedions  of  God  pledged  and  engaged  for  their  falvation  ;  he 


i  35^  } 

wUl  Tupport  and  bear  them  up  through  all  the  difficulties  with 
which  they  may  be  furrounded.  Tho'  hell  and  earth  (hould 
confpire  againft  them,  they  have  an  almighty  fhield  for  their 
defence,  an  infinite  Saviour  for  their  fecurity.  He  hath  prcm- 
ifed,  that  when  they  go  through  the  fire,  it  (hall  not  hurt  them, 
and  through  the  waters  they  Ihall  not  overflow  them. 
In  fix  troubles  he  will  be  with  them,  and  in  feven  he  will  not 
forfake  them.  God  hath  confirmed  his  promife  by  an  oath, 
and  ratified  it  in  the  blood  of  his  Son,  that  by  two  immutable 
things  in  which  it  was  impofllble  for  God  to  lie,  they  might 
have  ftrong  confolation,  who  have  fled  for  refuge  to  lay  on  the 
hope  fet  before  them. 

Laftly,  let  all  communicants  approach  this  table  to  day,  in 
brokennefs  of  heart  for  your  fins,  in  a  firm  faith  in  the  blood 
of  the  covenant,  and  a  fervent  love  to  your  precious  Saviour. 
Behold  the  promifes  and  the  wonders  of  divine  grace.  Here 
is  enough  to  heal  all  your  maladies.  Give  yourfelves  to  the 
Lord  Jefus  witliout  refervation,  and  feal  the  gift  in  this  holy 
ordinance.  Remember  there  is  afuperabundance  in  the  cove. 
nant  of  grace  to  fupply  all  your  wants  and  fatisfy  all  your  d«. 
fires.  Take  the  cup  of  falvation  an  J  fing  praifes  to  the  Lord.^ 
Eat,  O  friends,  drink,  yea,  drink  abundantly,  O  beloved. 


I  m  n  11' 


SERMON    XXXII. 


The  nature  of  Jainting  iii  affli[lionSi  and 
caution?  againji  iL 


Heb.  xli.  5,     Nor  faint  mhen  thou  art  rehtked  of  hm» 

THE  moft  proper  light  in  which  we  can  confider  the  pre- 
fent  world,  is  that  of  a  (late  of  trial  and  difcipUne  in  refpe<5l 
to  a  future  one.  This  is  an  idea  that  ought  conftantly  to  be 
retained  in  our  minds.  There  are  few  refle(^tions  in  our  pre- 
fent  fituation,  better  calculated  to  direft  our  condu<fl,  or  regu- 
late our  purfaits  and  views  in  life.  If  our  minds  are  not  habi- 
tually awake  to  this  fenfe  of  our  condition,  it  Is  probable  our 
prefent  condu<^  will  be  a  feries  of  capital  and  fatal  errors. 

As  this  Is  a  ftate  of  trial,  and  intended  as  fuch,  the  whole 
admlniftration  of  providence  is  adjufted  to  this  view  and 
defign  ;  adjufted  with  fuch  wifdom  and  exaflnefs  as  to  gi?e 
it  the  proper  perfedion  of  fuch  a  ftate.  So  univerfally  is  it 
adapted  in  all  its  branches  and  periods  to  this  defign,  that 
ros  only  fome  more  figaal  snd  eminent  events  are  to  be  con- 
f.direi  in  this  view,  but  every  occurence  and  incident  of  our 


L  358  1 

lives  is  formed  to  anfwer  this  purpofe.  The  intention  of  theni 
is  to  difcipline,  inn:ru(fl,  and  try  us  ;  to  prove  what  is  in  our 
hearts,  to  fliow  us  to  ourfelves,  and  exhibit  the  divine  charac- 
ter and  government  in  a  juft  and  proper  light.  All  this  is 
done  with  an  exprefs  regard  to  the  folemnities  of  a  future 
ftate,  and  the  unchangeable  decifions  of  a  judgment  to  come  j 
with  the  exprefs  defign  of  being  a  mean  of  curing  the  viciouf- 
nefs  of  our  natures,  or  prove  that  we  are  incurable  vcfTels  fitted 
to  deftrU(3ion. 

When  we  confider  our  ftate  in  this  view,  and  ourfelves  un- 
der an  adminftrataion  of  this  fort,  the  prefent  life  muft  cer- 
tainly appear  to  be  a  ftate  of  exiftence  of  the  higheft  importance 
and  every  condition,  circumftance  and  event  in  it,  extremely 
interefting.  Living  is  a  delicate  and  momentous  bufinefs  I 
with  regard  to  which  the  utmoft  attention,  the  utmoft 
wifdom  and  vigilence  are  neceflliry  to  zct  with  propriety 
and  fuccefs  in  reference  to  our  future  condition-  To  con- 
du(5t  in  all  fituations  iu  fuch  a  manner,  as  not  to  defeat  the 
falutary  end  of  our  prefent  exiftence,  and  render  ourfelves  un- 
meet for  eternal  hfe.  If  thefe  conhderations  lay  with  due 
weight  on  our  minds,  what  different  creatures  fhould  we  be  ? 
How  holy,  how  circumfpefl  in  all  our  converfation  ?  But  alas ! 
how  far  are  the  moft  from  looking  on  the  prefent  ftate  in  this 
folemn  manner  ?  How  far  from  governing  thcmfelves  in  all 
their  condudl  and  purfaits  by  thefe  moft  important  views  ?  How 
inconftderately,  how  much  at  random  do  they  adl,  as  if  life 
was  of  no  confequence,  but  was  really  a  ftate  in  which  they 
might  aft  as  they  pleafed,  without  any  hazard  to  their  eternal 
intereft  ?  But  my  brethren,  God  forbid  that  we  Ihould  afl  this 
foolifti  and  unhappy  part.  Let  tliofe  conduct  themfelves  in 
fuch  a  form,  and  purfue  carnal  and  prefent  pleafures,  who 
have  made  a  covenant  with  death,  and  are  at  an  agreement 
with  hell.  But  let  us  choofe  a  wiler  conduft,  and  ferioufly 
confider  the  nature  of  our  prefent  life,  and  its  relation  to 
one  tliat  is  eternal. 


t  359  i 

The  above  ftate  cf  difciplina  and  tilal  is  m  a  great  meafure 
and  in  an  eminent  degree,  adminiftered  by  afflidive  difpenfa- 
tions  in  a  thotiiand  varient  forms.      Such  difpenlations  there- 
fore merit  a  (pedal  attention,  and  the  nature  and  delign  of 
them  ought  to  be  continually  realized  and  kept  in  view.    This 
ought  to  be  done  in  refpcvft  to  the  fafFerinj^s  and  affli^ions  of 
others.     They  are  documents  to  us  of  a  very  firikiug  nature, 
tho'  we  are  not  the  immediate  fubjeds  of  them.     But  whi-.u 
•WQ  ourfelves  are  the  fubjeds  of  afilidions,  the  call  to  this  duty 
is  then  loud  and  folemn.     Our  refledions  on  their  nature,  ten- 
dency and  end,  ought  to  be  very  thorough  and  ferious.     "  In 
«  a  day  of  adverftty,  fays  the  wife  man,  confider."     Our  fitu- 
ation  in  this  cafe  calls  our  attention  and  folicitude,  that  thefe 
difpenfations  (hould  have  their  proper  effeift,  that  by  tliem  and 
the  blefllng  of  God  upon  them,  vi^e  may  be  foj-med  and  adap- 
ted to  the  divine  will  and  pleafure-     We  ought  to  imbibe  fuch 
impreffions  by  them,  to  exercife  fuch  fenfations  and  feelings, 
as  they  are  defigned  to  produce,  fo  that  they  may  be  fultably 
improved  for  the  gh^ry  of  God  and  our  own  advancement  in 
the  chriftian  life.      We  ought  efpecially  to  guard  and  watch 
with  the  utmoil  citie  againft  every  temp:r,  feeling,  and  difpo- 
fition  of  heart  in  afllidions,  or  any  effedls  of  thtm,  as  tend  to 
defeat  or  pervert  their  falutary  purpofe,  and  render  them  not: 
only  unavailing  and  ufelefs,  but  even  pernicious  and  fatal. 

In  afilidions  there  arc  two  extremes  which  have  this  tenden- 
cy, and  too  often  produce  motl  dangerous  efFeds,  both  of 
which  are  mentioned  in  this  verfe.  "  Defplfe  not  thou  the 
"  challening  of  rhe  Lord,  nor  f lint  when  thou  ait  rebuked  of 
«'  him.'*  This  latter  will  be  more  than  fufMci^nt  for  a  frngle 
difcourfe. 

Fainting  under  rebukes,  is  a  common  evil  with  the  afllidej 
and  ought  to  be  confidered,  well  underilood  and  duly  guarded 
againft.     The  caution  is  not  to  faint  when  we  are  rebuked  of 


i  3^<^  'J 

the  Lord. — I'he  word  rebuke  in  the  facred  oracles  Is  ufed  t«T 
exprefs  various  ideas.  It  is  ufed  to  exprefs  reproof.  "  Thou 
"fhalt  in  any  wife  rebuke  thy  neighbour,  and  not  fuffer  Cm 
*<  upon  him."  For  reftraint,  when  God  is  prayed  to,  to  reftrain 
Satan,  "  The  Lord  rebuke  thee,  D  Satan,  even  the  Lord 
"  that  hath  chofen  Jerufalem  rebuke  thee."  For  to  filence  per- 
fons,  or  order  them  to  hold  their  peace.  "  When  the  whole 
*'  multitude  began  to  rejoice  and  praife  God  with  a  loud  voice, 
« the  Pharifees  faid  to  Chrid,  Mafter,  rebuke  thy  difciples." 
For  convidions  of  fin  and  bringing  perfons  to  repentance,  hence 
it  was  prophefied  of  Jefus,  *'  That  he  fhould  rebuke  many 
*' people." — For  healing  difeafes  ;  our  Lord  (lands  over  Si- 
mon's wife's  mother,  "  And  rebuked  the  fever ;"  and  it  is 
frequently  employed  to  exprefs  chaftifement  and  afiliclion,  as 
in  the  words  of  our  text,  comprehending  in  it  every  fpecies  of 
trouble,  pain,  diftrefs,  difeafe  and  calamity. 

The  wordy^/;-'/ is  ufed  likewlfe  to  exprefs  different  thing-. 
That  failure  of  the  fundions  of  animal  life,  which  brings  ou 
the  appearance  of  death^-when  "  Efau  returned  from  the  field 
«'  he  was  faint."  For  timidity  and  fear,  «  All  the  inhabitants 
*'  of  the  land  faint  becaufe  of  ycu."  For  ceafing  from  a  bufi- 
nefs,  "  Fault  not  in  well  doing."  For  doubts  and  fears,  and 
mifgivings  ©f  mind,  '<  Jacob's  heart  fainted,  for  he  believed 
"them  not."  For  defponding  appiehenfions,  and  dejedling 
thou'-'hts  refpeding  the  favour  of  God,  and  our  own  gracious 
ftate.  In  thefe  two  latter  fenfes,  we  are  cautioned  againa 
fainting  in  our  text.  "  Nor  faint  when  thou  art  rebuked  of 
«  him." 

In  confidering  this  divine  exhortation,  you  will  pleafe  to 
aitend  to  the  following  obfervations. 

Firft,  that  the  exhortation  in  the  text  is  addrefled  to  true 
chrillians.     1  o  fuch  who  are  in  friendlhip  with  God,   an..' 


I 


C  s^i  1 

whom  he  peculiarly  loves  ;  whom  he  receives  and  treats  zz 
children  ;  and  whofe  troubles,  calamities  and  afflidions,  whate- 
ver they  may  think  of  them,  are  of  the  nature  and  intention, 
of  parental  chaftifements.  Thefp  are  afflictions  peculiar 
to  true  believers.  None  but  fuch  have  a  right  to  confider 
their  diftrefles  in  the  light  of  fatherly  corre<51ions.  With  re- 
gard to  perfons  who  have  no  intercft  in  Chrift  founded  on 
a  faving  union  to  him,  their  troubles  and  calamities  of  every 
kind  are  branches  of  the  curfe  of  the  law,  and  firft  fruits  of 
that  wrath  and  fiery  indignation,  which  will  be  inflided  upon 
them  forever  if  they  die  out  of  Chrift.  But  as  the  apoftls 
conGders  the  afflictions  of  thefe  chrillian  Hebrews  in  a  manner 
peculiar  to  true  faints  as  evidence  of  their  adoption  and  fonfhip, 
hence  he  can  be  underftoodto  fpeak  to  none  but  fuch.  This  ap- 
plication  of  the  words  is  neceflkry,  from  their  whole  conneflion  i 
and  the  defcription  which  fliall  be  given  of  this  fainting  in  tlia 
fequel,  will  only  be  juft  and  true  in  regard  to  real  chriftians. 

Secondly,  the  fainting  here  fpoken  of  cannot  be  underftood 
of  any  bodily  or  mere  animal  affe<5lion,  but  of  that  kind  which 
refpe<Ss  the  ftate  of  the  foul,  and  is  wholly  of  a  fpiritual  nature. 
It  regards  the  views,  feelings,  exercifes  and  experiences  of  the 
heart  towards  God,  the  gofpel  of  Chrift,  and  towards  itfelf,  its 
own  ftate  and  condition.  The  nervous  fpirits  and  and  animal 
vigour  may  fmk  and  fail  under  tlie  weight  of  fome  grevious 
afflidions,  when  the  ftrength  of  the  mind  remains  comfortable 
and  firm.  Or  at  leaft  it  is  not  affeded  in  any  confuderable  de- 
gree with  that  unhappy  frame  againft  which  we  are  here  ex- 
horted.    The  fainting  here  referred  to  is  not  of  a  bodily  kind. 

Thirdly,  when  we  are  exhorted  not  to  faint  under  the  dU 
vine  rebukes,  it  is  not  intended  to  warn  ns  againft  a  fenfibility 
of  heart  or  a  feeling  of  our  afflidions,  confidered  either  as  na^ 
tural  evils,  or  as  inftances  of  the  difcipline  of  heaven.  Inferv 
fibility  of  affliflions  iu  the  former  view,  is  ftupidity   and  bru. 


t  3«^   ]i 

tiOiners ;  in  the  latter,  it  is  grofs  profanity  and  irrcligion^ 
Such  infenability  is  a  moft  ccmplicated  vice,  ard  an  argumer." 
of  extreme  depravity  of  heart.  When  tlierefore  we  are  cxhor  - 
ted  not  to  faint  under  rebukes,  the  meaning  is  not,  that  w? 
fhould  not  feel  the  afHidion,  and  be  alFefted  with  it,  be  per- 
feflly  eafy  and  think  little  about  it,  or  that  ve  fliould  not  be 
grieved,  and  pained,  and  diftrefTed  'vith  the  fame  ;  it  is  dcfigned 
to  point  out  God's  difpleafure  at  fin,  and  to  indicate  to  us, 
that  there  is  fomething  in  our  hearts  and  conduct  amifs,  and 
offenfive  in  his  fight.  In  proportion  to  the  degice  of  our 
ralaraities,  we  ought  to  be  affefted  witli  and  mourn  ur.der 
them,  and  be  in  bitternefs  as  an  ingenious  child  under  the 
frowns  and  rod  of  a  kind  and  indulgent  parent.  A  fuitable 
jneafure  of  this  fort  of  feeling  and  affedion  is  not  that  fainting 
prohibited  in  our  text,  neither  has  it  a  tendency  to  produce 
this  evil  effe<S.     But 

Fourthly,  It  forbids  a  defpondency  and  dfje(^ion  of  foul 
^nder  trying  and  affliftive  difpenfations  from  God.  ♦'  No 
<*  chaftening,  faith  our  context,  for  the  prefent  feemeth  to  be 
•'joyous,  but  grievous,"  even  to  the  faints  themfelves.  The 
natural  produfrion  of  afflidions  is  grief,  diftrefs  and  pain. 
Sin  gives  poignancy  to  rebukes,  and  caufes  them  to  pierce  the 
heart  in  the  moft  fenfible  manner.  *'  The  fling  of  death  is 
"  fin ;"  fo  tlie  fting  of  all  afflidions  is  fin,  as  the  true  original 
fource  of  them,  and  as  the  effed  of  God's  holy  difpleafure  and 
hatred  of  it,  and  an  evidence  of  his  inflexible  rcfolution  to  pu- 
nifh  it.  Viewing  afflidions  therefore  in  their  procuring  caufe, 
no  comfort  can  flow  therefrom,  nothing  but  regret,  forrow 
and  repentance.  Thus  contemplating  them  in  their  fotirce, 
ve  ought  to  mourn  and  our  hearts  be  broken  for  our  trans- 
greffions.  A  different  and  a  more  fpecial  cojifiJeration  both 
of  troubles  and  of  God  as  the  author  of  them,  is  neceflary  to 
enable  us  to  poffefs  our  fouls  in  patience,  and  rejoice  in  tri- 


C  363  ] 

bulations.  The  foimdation  of  a  bkfied  confideration  of  tri- 
als, and  fweet  fupport  and  confolation  in  them  is  laid  in  the 
mediation  of  Jefus  Chriil,  and  the  doarines  of  the  glorious 
gofpel.  When  God  enables  his  people  to  view  him  in  the 
glafs  of  the  gofpel,  and  in  the  face  of  Jefus  Chriil  and  applies 
thefe  views  to  their  hearts,  the  unfailing  effeas  are  peace, 
fweetncls,  comfort  and  joy.  From  hence  arife  to  true  chrifti- 
ans  tlie  greateft  cor.lblations  and  fupports  under  the  preCure 
of  affliflions  and  in  feafons  of  the  ievereft  trials.  And  thus 
troubles  have  b^en  rich  blefllngs  to  many. 

But  alas,  there  are  too  many  inftances  of  true  chrlfli-.^ns 
fainting  under  rebukes,  alio  of  the  fame  perfons  enduring  them 
at  one  fcafon  and  failing  at  another.  In  the  gloon.incfs,  dcf- 
pondency  .md  dej^-dioa  of  their  fouls,  they  have  funk  under 
their  trials  and  -Jiot  fuftained  them  v/ith  decency,  compofurr.-, 
firmnefs,  and  huml)le  confidence  in  God,  to  which  chiiRiaaily 
isdefigned  to  raiie  its  fubjedts,  and  to  which  every  true  chrifti- 
an  ought  to  afpirc,  that  he  may  adorn  thedodrlne  of  God  his 
Sj.viour.  This  fiuking  and  defpair  of  heart  which  is  mentioned 
as  an  inllance  of  thit  evil  fainting,  is  that  ftate  of  mind  in  which 
the  chriftian  abandons  his  comfort,  refuies  hope,  lofes  confi- 
dence in  God,  and  trnft  in  the  promifes  through  J<;fus  Chrift. 
Tie  does  not  in  reality  renounce  God  and  deny  the  Saviour, 
this  no  real  cbrifiian  will  ever  be  permitted  to  do,  but  his  heart 
i:  filled  with  dreadful  mifgivjngs  and  fearful  forebodings  thai; 
God  will  renounce,  ;^nd  hnve  nodiing  to  do  with  fuch  a  finncr 
as  he  is ;  and  caft  him  from  his  Jiand  into  eteqial  burninps, 
:is  a  man  (hakes  a  viper  from  liis  hand  into  the  fire.  In  this 
apprehenfion  of  things  his  fc.ul  is  caft  down,  he  dares  not  to  look 
up,  and  refufes  to  be  comforted  ;  God  appears  to  him  in  the 
afflictions  of  his  providence  as  cloathed  with  terrors;  darkuefs 
ii  his  paviUon  and  thick  cloudo  are  round  about  him.  Hence 
the  foul  beholdeth  him  not  ;  he  thinks  of  him  and  'n  troub- 
led.    Ilis  dealings  with  him  v/ear  a  dark  and  thrrat^ning  af- 


[  364  D 

peiS  :  his  heart  faints  within  him.  He  gives  way  to  that  un^- 
happy  frame  of  fpirit  which  is  here  forbidden. — But  let  us  en- 
ter a  little  more  particularly  into  this  gloomy  condition,  and 
obferve, 

Fifthly,  this  fainting  under  affliftlons  arifes  fometimes  from 
Ignorance,  fometimes  from  wrong  views  refpedting  the  nature 
of  afRiftions,  their  tendency  and  defign,  and  from  wrong  views 
of  God  as  the  author  of  them,  and  often  from  wrong   conclu- 
fions  which  are  drawn  from  thefe  miftaken  apprehenfions  of 
things.     Sometimes  the  trials  with  which  God  vifitb  his  own 
people  are  exceedingly  grievous  in  their  nature,  and   attended 
with  circumftances  that  give  them  an   exquifite  keennefs  and 
edge.     They  come  home  to  their  hearts  in  the  moft  fenfible 
manner.  From  the  greatnefs  of  them,  their  complicated  nature, 
their  accompanying  dreadful  peculiarities,  they  penetrate  the 
foul,  and  wound  the  fpirit.     They   fee   abundant   caufe   and 
demerit  enough  in  themfelves  and   in  their  own  conduct  for 
jnuch  worfe  treatment  from  God,  yet  they   cannot   eafily  re- 
concile it  with  his  fpecial  love  to  them.     Their  hearts  mifgive 
them  and  they  become  diffident  as  to  their  intereft  in  that  fa- 
vour which  God  bears  to  his  own.    The  impreffion  takes  hold 
on  their  mind  that  there  is  fomething  firgular  in  their  cala- 
mities, therefore  they  cannot  help  fearing  that  all  is  wrong, 
they  cannot  refift  the  dark  furmife,  that  God  confiders  them 
not  a;  friends  but  as  enemies.     When  affliiftions  bring  perfons 
into  fuch  a  ilate,  they  become  defpondent,  they  fmk,  they  faint. 
*'  The  f,/irit  of  a  man  will  bear  his  infirmities,  but  a  wounded 
*'  fpirit,  who  can  bear  :'*     When  God's  favour  and    friend- 
ihip,  become  queftionable  from  tlie  nature  of  his  difpenfations 
towards  them,  a  chief  ground  of  their  fupport  is  removed,  and 
more  or  lefs  they  faint. 

The  apoftle  appears  to  have  a  particular  reference   to  this 
caufe  of  fainting  fiwider  rebukes  in  the  enfuing  verfes,  and  hs 


enforces  his  caution  by  this  comforting  confideration.  «  For 
**  whom  the  Lord  loveth  he  chafteneth,  and  fcourgeth  every 
**  fon  whom  he  receiveth.    If  ye  endure  chaftenings,  God  deal- 
*'  eth  with  you  as  with  fons  ;  for  what  fon  is  he  whom  the  Fa- 
**  the  r  chafteneth  not?"     Fainting    implies  in  it  a   diOiruft  of 
God  and  fearful  apprehenfions  that  we  are  not  in  a  ftate   of 
grace  j  the  apoftle  obviates  this  conclufion,  and  (hows  that  it 
does  not  follow  from  being  under  great  and  grievous  afRidlons. 
Infteadof  this  being  juft,  chriftians  ought  to  draw  a  different 
inference,   that  divine  rebukes  are  rather  an   evidence  cf  his 
love  and  fatherly  care.     He  argues  that   chaftifemcnts   are  fo 
far  from  being  an  argument  that  we  are  not  his  children,  that 
we  are  related  to  him  as  fuch,  and  ought  to  exped  them.  Thofg 
he  loves  he  chaftens,  therefore  we  ought  not  to  faint  under  trials, 
but  rather  view  this  condu(fl  on  the  part  of  heaven  as  a  mark 
of  his  friendftiip  and  diltinsjuiOiing  affedion.     We  have  much 
greater  reafon  to  doubt,  fear  and  feint,  if  we  fare  fumptuoufly 
every  day,  and  continually  float  before  gentle  gaiss  on  the  tide 
of  profperity.     Hence  let  not  chriftians  faint  in  times  cf  trou- 
ble, but  rather  improve  them  for  their  encouragement  and 
comfort,  for  the  quickening    their  graces,  to  induce  lb  era   to 
draw  nearer  to  God  and  more  firmly  to  trutl  in  their  Saviour. 
They  Ihould  ever  remember.    "  That  thofe  who  are  without 
"  chaftiferaents  are  baftards     and  not    fons."     Hence  then 
when  we  are  afflifted,  inftead  of  fainting,   we  fiiould  receive  it 
joyfully,  and  improve  it  to  ftrengthen  our  hopes,  and  encreafe 
our  confolations. 

But  here  fome  tender  confcience,  fome  pious  creature  may  be 
ready  to  fay,  "  My  ftroke  is  heavier  than  my  groaning,  I  am 
furrounded  with  calamities  on  every  fide  and  all  darfcnefs  within, 
never  was  forrow  like  unto  my  forrow,  oppreifed  beyond  mea- 
fure  and  God  has  forfaken  me  ;  he  is  teftifying  his  wrath  for 
my  fins,  and  there  is  no  hope,  nor  help,  nor  deliverance  for 
me."     But,  O  fainting  chriltian,  recoUecl   the  afai<ftions  of 


t  556  J 

X'i5j.'"'  Kb  more  man  ever  fuffered  fo  much  ;  and  what  gave  a 
twinging  edga  to  all  his  pains,  God  hid  his  fuce  from  him. 
Hence  he  pours  forth  that  plaintive  heart-afFeding  wifti, ««  O 
<'  that  it  were  with  rae  as  in  days  paft  !"  Let  ail  llich  imitate 
the  example  of  the  Pfalmiftin  their  diftrefies,  and  fay  with  him, 
**  Why  art  thou  caft  down,  O  my  Ibul  ? — why  art  thou  difqui- 
"  eted  within  me  ?  Hope  thou  in  God  for  I  fnall  yet  praifc 
«'  him  for  the  help  of  his  countenance.  O  my  God,  my  foul 
•'  is  caft.  down  v.'iihin  me  :  I  will  cry  unto  God  my  locic,  why 
*'  haft  thou  forfaken  me  ? — why  go  I  mourning  becaufe  of 
"  oppreQion  r" 

But  it  is  time  I  fiiould  clofe  this  mournful  theme  with  a 
rei^edion  or  two. 

Firfl,  this  do(5lrtne  will  afford  no  argument  for  any  to  con- 
clude, merely  becaufe  they  meet  with  many  troubles,  lofies,  and 
difappointments,  that  therefore  theyare  the  children  (.f  God. 
As  well  might  a  man  concladi  himfelf  to  be  a  true  chrlilian, 
when  reproached  by  the  world,  becaufe  a  woe  is  denounced 
againft  thofe  of  whom  every  one  fpeaks  well.  A  perfon  may 
be  evily  fpoken  of,  and  outrageoufly  reviled  and  llandered, 
without  a  fpice  of  religion  in  his  heart ;  fo  perfons  may  be  the 
fubjeiTis  of  the  moft  tormenting  afflidions,  and  be  made  to 
gnath  their  teeth  with  anguifh  and  excruciating  pain,  without 
any  real  piety  in  their  fouls.  Therefore  to  fuppofe  ourfclves 
the  favorites  of  heaven  merely  from  the  extremity  of  our  afflic- 
tionsj  is  botli  ftupid  and  abfurd.  No,  my  brethren,  afflidions 
no  Icfs  llran  the  gofpel  may  be  a  favour  of  death  unto  death. 
Thev  may  be  tlie  operations  of  ^n  incenfed  judge,  and  not  ths 
correftinns  of  a  merciful  father.  It  is  the  fruits  produced  by 
them,  which  muft  determine  v^liciherthey  are  of  the  one  kind 
or  the  other.  Hence  we  cannot  decide  upon  our  ftate  Godward 
by  all  the  good  or  evil  which  is  before  us  ;  by  all  the  profperi- 
ty  we  enjoy,  or  adverfity  v/e  fufFer.  Therefore  let  none  take 
comfort  merely  from   troubles,  that  ihey   are  the   f: lends  of 


[  36?  3 

God.  There  are  many  other  things  eflentially  neceflary  to 
form  a  religious  character  befides  tribulations.  V/hat  ihofe 
things  are,  neither  time  nor  my  prsfent  plan  aJmIt  now  of  an 
enquiry. 

Secondly,  we  are  here  taught  that  fan*5lified  affllcfVions  are  to 
be  numbered  by  the  faints  among  their  great  bleffings.     Hence 
fays  the  Pfalmift,    "  It  was  good  for  me  to  have  been  afRic- 
"  ted."     He  knew  by  experience  they  had  been  ufeful  to  him, 
and  profitable  to    his  fpiiitual  interelis.     And  the   apoftle 
affirms,   that  "  They  yield  the  peaceable  fruits   of  righteouf- 
*•  nefs  to  them  that  are  tried  thereby."     Thus   troubles  pro- 
perly confidered  and  improved,  exhibit  the  goodnefs,  mercy 
and  loving  kindnefs  of  God  to  his  people.      Yes,  fays  the  poor 
dejefted  chriftian,    *'  If  I  could  know  that  my  affliflions  were 
fandified  to  me,  then  could  I  rejoice  in  them  and  praife  andblefs 
God  for  them,  but  how  (hall  I  know  this  to  be  the  cafe  ?"  It  is 
much  eafierto  defcribe  fantftified  afflidion,  than  to  experience 
it,  or  for  fainting  fouls    to  derive  cofolaticn  therefrom.     For 
the  prefent  take  this  account  hereof.     Afflidions  are   fane- 
tified  or  prove  a  blefllng,  when  they  awaken  us   to  a   greater 
attention  to  God,  to  Jefus   Chrift,   to    divine   things,    to  holy 
meditations,  felf  examination  ;  when  they  difpofe  us  to  the 
exercifes  of  mourning  for  fin,  renewed  aifls  of  faith,  felf  dedi- 
cation, humility,   patience,  fubmiilion  ;  when  they   fhow  us 
the  emptinefs  and  unfatisfadory  nature  of  the  world,  wean  us 
from  it,  raife  our  hearts  to  things  above,  and  caufe  us  to  long 
and  breathe  more  after  the  celeftial  reft.     Such  things  as  ihefe 
are  fure  evidences  of  fandified  troubles  ;  hence   the  chriftian 
in  affiiaion  fliould  call  to  mind  the  former   years  of  the  right 
hand  of  the  Lord,  to  remember  God  from  the  land  of  Jordan 
and  of  the  Hermonites,  and  the  hill  Mizar.     Tluu  true  grace 
may  be  improved  and  cultivated  by  chafiifements  and  inftead  of 
fainting,  chriftians  ought  to  gain  ftrength  and  grow  hereby. 


They  are  employed  by  God  for  the  curing  of  our  fpiritiia? 
melodies,  our  pride,  worldly  mindednefs,  carnality  &c.  hence 
believers  inftead  of  faying,  or  thinking,  the  Lord  hath  written 
bitter  things  againll  them,  fhould  rejoice  and  be  thankful  for 
the  fevereft  difpenfations  of  providence,  that  form  them  to 
more  meeknefs  and  gentlenefs,  more  humility  and  felf  denialy 
duty  and  addidlednefs  to  God,  in  one  word,  to  more  meetnef; 
for  his  fervice  and  for  glory. 

Let  thefe  confiderations  comfort  mourners  in  Zion.  May 
the  Lord  hear  them  in  the  day  of  trouble.  Always  remem^ 
ber,  O  chrifUanj  not  to  faint  when  thou  art  rebuked  of  God. 


lM.JilUJI.ma-i!>*'  Ill  HI  *W  ' ""  fW  WgfeWB— BIMB»BK3WWWnffgM*g— M*SB 


SERMON    XXXIIL 


Hoxo  Death'  is  the  Wages  of  Sin, 


R«m-  vl.  £3.     For  the  'wages  of  fin  is  Dekth* 

WITHOUT  the  formality  of  an  introduaion  to  thefe 
wcrds^  we  fliall  endeavour  by  divine  affiftance  to  confider, 

Firft,  what  is  intended  by  the  term  death. 

Secondly,  what  the  apoftle  means  when  he  reprefents  It  the 
•wages  of  fin. 

Firft,  we  are  to  confider  the  ufe  and  Intention  of  the  term 
death. — How  (hould  our  prayers  afcend  to  heaven,  that  our 
contemplations  may  be  fuitably  direifled  upon  this  folemn  fub- 
jed,  fo  that  we  may  all  become  prepaied  for  this  awful  eventa 

Nothing  is  more  commsn  in  the  facred  oracles,  than  to  fet 
forth  a  ftate  of  ^calamity  and  mifery,  by  the  word  death. 
When  the  effeds  and  confequences  of  fin  are  fpoken  of,  they 
are  almoft  always  fignificd  by  tliis  term.     Thus   when   God 


L    370    ] 

told  Adam  what  would  be  the  efFeds  of  his  difobedience  in 
eating  the  forbidden  fruit,  he  fay?,  "  In  the  dny  thou  eateft 
*<  thereof,  thou  fhalt  furely  die."  The  event  Ihovvsus,  the 
Jofsofhis  then  happy  fituation  was  one  thing  intended  in 
the  threatning ;  for  banifhment  from  Paradife  innmediately 
enfued.  The  event  alfo  fiiows,  that  he  not  only  loft  his  hap- 
pinefs,  but  that  he  ir.flantly  became  miferable  ;  he  felthimfelf 
full  of  confternation  and  diftrefs,  covered  with  Jhame  ;  he 
knew  not  what  to  do  or  where  to  fly  ;  all  horror  within  and 
terror  without ;  afraid  of  God,  he  endeavoured  to  conceal 
himfelf.  Thus  when  tlie  apofile  in  the  New-Tcftament,  men- 
tions the  confequences  of  fin,  he  ufiaaHy  employs  the  term 
death  :  "  If  ye  hve  after  the  flefli,  ye  fftall  die.  By  one  man'y 
**  offence  death  reigned  ;  to  be  carnally  minded  is  death  ;  and 
♦'  in  our  text  the  wages  of  fin  is  death."  All  will  readily  al- 
low that  a  ftate  of  mifery  and  wretchednefs  is  %nlfied  by 
this  term. 

Death  in  the  fcriptures  isufed  to  exprefs  three  things,  hence 
it  is  commonly  diftinguifiied  into  three  kinds,  natural,  fpiritu- 
al,  and  eternal  deatli.  Natural  death  ftriflly  confidered,  h 
the  diflolution  of  the  foul  and  body  ;  fo  that  the  body  returns 
to  duft  from  whence  it  fprung,  and  the  foul  to  God,  as  it. 
more  immediate  author  and  final  judge. 

For  underftanding  fpiritual  death  the  following  remarks 
mufl  be  obferved. 

When  man  waf^  orig'nally  created  by  God,  he  was  formed 
with  two  kinds  of  principles,  eflentially  diftinct  the  one  from 
the  other,  which  principles  are  ftiled,  natural  and  moral,  01 
holy.  Natural  principles  are  fuch  as  belong  to  the  very  con- 
ftitutionof  the  foul,  form  its  efTence  and  cannot  be  feparated 
from  it.  They  cannot  be  cxtinguiihed  but  by  the  extinflion  of 
the  foul  itfelf,  fuch  as  underftanding,  will,  and  affedionj.     To 


[371  2 

thefe  were  fuperadded  another  kind  of  principles,  wliich  may 
be  called  moral  or  holy.  Thefe  do  not  belong  to  the  foul  fo 
as  to  be  a  necelTary  refult  of  its  exiftence  ;  thefe  are  feparable 
from  it  without  the  deftru^ftion  of  its  being.  The  fum  of  thefe 
principles  is  a  fupreme  love  to  God,  and  a  benevolent  temper 
tov.'ards  the  whole  family  of  m*ankind,  a  difpofition  to  prefer 
God  above  all,  and  to  promote  the  felicity  of  his  fellow  crea- 
tures. Thefe  do  rot  eflentially  pertain  to  the  nature  of  man, 
but  man  may,  and  does  exift  when  they  are  become  extinft. 
They  feem  as  if  they  depended  upon  the  immediate  comtru- 
nications  of  God,  and  the  inhabitation  of  the  Holy  Ghoft. 
By  thefe  holy  principles,  an  intercoiirfe  and  communion  is 
maintained  between  the  creature  and  the  Creator.  Where 
the  fpirit  of  God  dwells,  there  is  communion  with  God,  there 
is  holinefs  and  a  fupreme  affedion  to  Kim.  All  his  natural 
principles,  his  will,  pafTions  and  appetites,  are  fubordinated  to 
ti:e  will  and  pleafure  of  God  ;  and  in  thefe  things  confifls 
man's  fpiritual  life.  While  thefe  retain  their  power  and  do- 
minion, harmony,  peace,  order  and  happinefs  will  prevail 
in  the  foul. 

In  thefe  principles  chiefly  confifts  the  image  of  God, 
knowledge,  righteoufnefs  and  holinefs  with  which  man  v\  as 
at  firlt  created.  And  in  the  iofs  of  thefe  confifts  fpiritual 
death.  As  foon  as  unhappy  man  had  committed  the  prohibited 
deed,  and  diibbeyed,  God  forfook  him,  the  fpirit  relinquiflied 
his  habitation,  and  all  thefe  holy  principles  became  extinft, 
and  all  the  glory  and  excellency  of  man  departed  from  him. 
hence  no  principles  remained  in  the  ibul,  fave  thofe  which 
were  natural,  the  others  were  utterly  loft.  Hence  he  became 
■wholly  depraved  ;  nothing  in  his  heart  but  fni  and  corrup- 
tion, and  nothing  in  his  life  but  vice  and  diforder.  Thus  man 
is  loft  anil  is  fpiritually  dead.  He  is  now  dead  in  >  trefpafles 
arid  f.ns. 


[  372  1 

This  view  cf  matters  teaches  precifely  teherem  confifts  ih^ 
corruption  of  human  nature  ;  informs  us  of  the  fource  of  ali 
the  immorality,  wretchednefs,  ruin  and  unhappinefs  with  which 
our  guilty  world  is  filled.  This  is  the  fountain  from  whence 
flow  all  the  wars,  ficknefles,  pains,confufions,  defolation  and" 
deftrudion,  all  tlie  outrages,  robberies  and  murders,  which  a- 
bound  in  all  lands.  This  is  now  the  character  of  miferable 
man  by  nature,  and  of  all  revolted  beings.  In  tliis  way  we 
can  account  for  all  the  envy,  mahce,  hatred,  and  injuries  of  un- 
iiumbered  forms  which  prevail  among  mankind,  and  the  wick- 
ednefs,  rebellion  and  oppofition  every  where  manifefted  againfl 
God.  There  is  no  occafion  to  fuppofe  bad  principles  infufed 
into  the  foul,  to  folve  all  the  appearances  of  iniquity,  folly,  er- 
ror, delufion,  fuperflition  and  madnefs,  every  where  beheld. 
The  abfence  of  good  principles,  the  withdrawment  of  the  Spirit 
of  God  from  the  heart,  will  pcrfedly  account  for  every  fpecies 
and  degree  of  diforder  and  wickednefs  in  earth  and  hell.  Spi_ 
ritual  death  therefore  confifts  in  the  lofs  cf  the  image  of  God, 
and  of  thofe  holy  principles  and  difpofitions  in  which  man  was 
originally  created.  But  as  God  defigned  from  all  eternity  to- 
difplay  his  Godhead  and  perfedions  in  the  falvaticn  of  many 
•nf  the  human  race,  there  are  wonderful  manifeftations  of 
reftraining  grace  abcunding  to  all  the  children  of  men,  to 
Jews  atid  Gentiles^  Pagans  and  Chriftians  ;  none  are  exempted 
from  this  influence  ;  and  this  is  the  caufe  of  the  little  regulari- 
ty, order,  government,  morality,  friendfhip,  fociability,  peace 
a.nd  comfort  there  is  in  tlie  world.  This  reilraining  grace  is  of 
high  importance  while  God  is  carrying  on  the  falvation  of  his 
people.  H  God  were  to  withhold  all  reftraints  of  his  grace, 
this  earth  would  become  a  perfed  hell ;  the  world  would  be 
full  of  the  fame  confufion,  outrage  and  horror  which  reign 
there.  Befides  God  beftows  innumerable  bleffings  on  man- 
kind, even  en  the  veuels  of  wrath  fitted  for  deftrudion,  wiiich 
by  means  of  his  reltraining,  or  what  is  often  called  common 
grace,  the  lives  cf  the  moft   reprobate  are  rendered  in  a  mea- 


[  373  1 

fure  comfortable.  Were  it  not  for  this,  none  could  enjoy 
tliemfelves  orany  of  the  bleffings  of  life.  They  would  roara 
through  the  earth  like  vagabonds  and  feinds,  utterly  deftitute 
of  every  grain  of  comfort,  and  full  of  mifery  and  wretchednefs. 

As  to  eternal  death  it  Is  only  the  continuance  and  completion 
of  fpiritual  death.  It  is  not  any  thing  different  in  kind,  but 
the  end  and  confummation  of  it.  The  leading  difference  is 
this,  there  is  no  reftraining  or  common  grace  in  hell.  There 
the  natural  principles  and  habits  of  fin  are  fuffered  to  operate 
to  the  utmoft  without  limitation.  A  terrible  and  an  awakened 
fenfe  of  the  wrath  of  God  is  impreffed  on  the  fonl.  A  perfeft 
and  abfolute  defpair  of  any  change  in  their  condition  attends 
them.  Ucfpeakable  anguifh  arifing  from  refleftions  on  their 
negled:  of  former  fcafons  and  opportunities  of  efcaplng  that 
place  of  torment,  gnaw  I'ke  vultures  upon  their  heart  ftrings. 
And  what  unknown  fprings  of  mifery,  that  hath  not  entered  in- 
to the  heart  of  man  to  conceive  or  imagine,  remain  behind,  no- 
thing but  natural  death  can  reveal. — Now  when  it  is  faid  death 
is  the  wages  of  fin,  the  term  muft  be  taken  in  its  utmoft  extent ; 
and  In  this  latitude  it  is  clearly  held  forth  to  us  in  the  holy 
fcriptures. 

I  haften. 

Secondly,  to  confider  what  the  apodle  means  when  he 
reprefents  death  the  wages  ef  fin. 

There  Is  an  obvious  allufion  In  this  phrafe  to  the  reward 
which  is  due  by  contradl  to  a  perfon  for  a  certain  work  or 
bufinefs  performed  by  him.  This  fum  or  compenfation  is 
ftiled  wages,  between  which  and  the  bufinefs  performed  there  is 
reckoned  fome  proportion  ;  fo  that  the  wages  are  deemed  an 
equivalent  for  the  labour,  time,  and  fkill  of  the  performer. 
Hence  this  fum  is  his  right  according  the  rules  of  equity  and 


C  374  J 

commutative  juftlce,  as  well  as  contrafl  between  the  parues, 
and  agreeable  lo  the  laws  and  cuftoms  of  the  country  in  which 
they  live.  When  it  is  here  laid,  that  death  is  the  wages  of  fin, 
it  evidently  implies  fuch  things  as  the  following : 

Firft,  that  there  is  a  conne«flion  between  fin  and  death  ;  fo 
that  the  latter  is  the  confequcnce  of  the  former,  as  wagtj  are 
of  the  work  done.  Where  the  one  is  the  other  furely  will 
exift.  If  there  be  fin,  there  will  certainly  be  death  ;  it  is  it§ 
unfailing  offspring  and  produdion.  "  Sin,  when  it  hath  con- 
*'  ceived,  it  bringeth  forth  death."  Where  fin  is  we  may  be 
infallibly  affured  according  to  the  eftablifhed  courfe  of 
things,  that  death  will  certainly  exift.  And  wherever  we  fee 
death  or  any  of  its  harbingers,  we  are  perfeftly  fure  there  is 
fin.  There  is  no  connexion  between  death  and  any  thing  in 
the  univerfe  but  fin.  Exclude  fin,  and  death  ceafes  to  be.  In 
whatever  world  there  is  no  fin,  death  never  appears. 

Secondly,  there  is  a  fixed  eftablifhment  or  conftitution, 
•which  makes  death  the  ifllie  of  fin.  When  the  apoftle  fays, 
death  is  the  wages  of  fin,  there  is  an  evident  refpeft  to  fome 
prior  conftitution  or  covenant,  by  which  this  comes  to  pafs. 
Where  there  is  no  law  there  is  no  tranfgreffica  ;  fo  where  there 
is  no  eftablifiied  conrtitrtion  between  fin  and  death,  the  one 
could  not  properly  be  affirmed  to  be  the  wages  of  the  other. 
Such  a  conllitutlon  there  is,  and  it  is  of  divine  origin.  It  is 
that  which  God  made  with  our  firft  parent,  Adam,  in  his  ftate 
of  primitive  innocence  and  reflitude.  The  contraft  or  cove- 
nant was  expreffed  in  Ihort,  clear,  and  definite  terms—-"  In 
««  the  day  thou  eateft  thereof  thou  fhalt  furely  die."  Happy 
fur  man  had  he  given  credit  to  this  plain  dtclaration  ;  but, 
alas,  the  foothing  flatteries  of  the  deceiver  prevailed  againll 
the  clear  denunciation  of  the  God  of  truth.  Surely  God  did 
not  a<a  arbitrarily  or  capriciouily  in  forming  this  conititution, 
and  fixing  the  cocnexicn  of  things,  but  agreeably  to  the  molt 


r  375  ] 

perfeS  wlfdom  atid  goodviefs.  Hence  the  connet^IoTi  between 
fm  and  Je.ith  13  a  law  of  nature.  An  unclouded  fun  does  not 
more  certainly  diffiue  light,  than  fm  produces  death. 

Th'.rdly,  befiies  death 'being;  the  natural  and  never  failm;; 
confequence  ®f  fin,  it  is  alfo  a  proper  punifhment  thereof. 
Some  indeed  hare  confidered  natural  death  as  a  mere  misfor- 
tune, containing  nothing  of  pnnifiiment  in  it.  Yea,  fome  have 
gone  fo  far  as  to  affirm  it  a  bleffing,  and  not  a  curfe  ;  rather 
a  favour  to  man  than  a  token  of  difpleafiire  on  the  part  of 
heaven.  But  will  any  fo  far  contradia  common  feeling  and 
common  fenfe,  as  to  fay  that  excruciating  pains,  raging  fevers, 
and  the  fevereft  calamities,  are  proofs  and  evidences  of  God's 
good  will  and  favour  to  man  ?  furely  not.  But  thefe  arc  only* 
harbingers  and  attendants  of  death,  therefore  inconfiderable 
evils  in  comparifon  of  death  itfelf.  The  f;z6l  is,  the  one  can 
be  defcribed  and  told  of  in  bitter  oomplaints ;  many  arife  from 
licknefs  and  pain  to  relate  their  anguilh,  but  none  comes  from 
the  dead  to  Inform  us  of  the  agonies  of  dying.  This  is  a 
bourne  from  whence  none  returns. 

Fourthly,  this  phrale  implies,  that  death  in  its  utmoft  exfent 
vs  only  tJiejuil  and  righteous  demerit  of  fm.  It*;  proper  pu- 
nifhracnt,  reward  and  compenfation,  is  death.  The  finner  has 
earned  it-  he  has  laboured  for  it,  and  Ibmetimes  his  work  has 
been  very  hard  ;  he  merits  it,  and  his  wages  he  will  infallibly 
receive  ;  there  can  be  no  bankruptcy  in  the  cafe  to  dc-fraud  or 
difappolnt  bim.  The  fmner  fiiall  furely  die.  God  will  de- 
prive him  of  his  breath,  and  unlefs  he  finds  by  fpecial  grace  an 
intervening  Mediator,  he  fhall  fuffer  the  pains  of  the  fccond 
death,  and  be  abandoned  to  the  torments  of  damnation  forever. 
This  is  what  every  finner  defsrves,  and  a  jaft  God  will  certain- 
ly give  him  his  deferts.  If  God  had  unalterably  decreed,  that 
•hibfliould  be  the  portion  of  every  finner,  he  would  have  been 
righteous  ia  all  his  ways,  and  holy   in  all  his  retributions. 

Z2 


1  S7f>  ] 

There  coul  J  be  nothing  hard  or  cruel  in  k  on  God's  part^ 
no  finner  could  have  any  juft  ground  of  complaint.  He  finned 
he  laboured  in  finning,  and  receives  only  his  wages,  only  vihsii 
righteoufnefs  and  juftice  requires  he  (hould  have.  Therefore, 
the  inflidion  of  eternal  death  upon  the  wicked  and  impenitent, 
who  negleft  or  defpife  the  remedy  provided  for  them  in  the 
gofpel,  will  be  fo  far  from  being  a  blemifh  in  the  divine  -cha- 
radler,  that  it  will  appear  in  the  eyes  of  tlie  faints  and  holy 
angels  a  branch  of  transcendent  excellency,  and  they  will  praife  'i 
and  blefs  him  for  all  his  judgment.—- An  unhumbled  fmncr 
cannot  bear  fuch  a  reprefentation  of  things ;  tho'  they  love  and 
pra^ife  fin,  yet  they  think  it  cruel  and  unjuft.  in  God  to  give 
them  their  wages ;  they  cannot  brook  the  thought  tliat  God 
Ihould  caft  them  oiF  forever.  But  they  mud  be  brought  to  a 
different  apprehenfion  andfenftof  things,  if  ever  they  become 
thefubjedls  of  his  pardoning  grace  thro' JefusChri ft.  They 
will  feel  and  acknowledge  their  deferts  without  a  murmuring 
or  difcontented  word,  and  confefs  with  the  pfalmift,'*  «  Againft 
^'  thee,  thee  only  have  I  finned,  and  done  evil  in  thy  fight,  that 
*'  thou  mighteft  be  juftified  when  thou  fpeakeft,  and  be  clear 
*'  when  thou  judgeft."  The  gofpel  method  of  falvation  gives 
wround  to  fay,  that  uniefs  a  uuner  is  brought  tofomefuch  fenfc 
of  things,  as  to  acknowledge  the  juftice  of  God,  and  that  every 
iui  deferves  his  wrath  and  curfe,  and  relinquifh  his  murmuring 
thoughts  and  lay  douTi  the  weapons  of  his  rebellion,  and  to 
place  God  on  the  throne  of  his  righteousnefs  and  glory,  and 
to  accept  of  his  free  mercy  as  offered  thro'  the  Medi3tor,  he 
cannot  be  faved.  Uniefs  a  finner  comes  to  fome  proper  views 
of  tlie  reditude  of  the  divine  government,  and  fees  tliat  death  in 
its  utTiioft  extenfion  is  the  juft  wages  of  fin,  he  cannot  behold 
the  glory  of  the  mercy  and  grace  of  the  gofpel,  nor  confequent- 
]y  be  Ud  to  admire  in  humble  raptures  and  gratitude  the  rich 
difplays  of  divine  goodnefs  in  the  falvation  of  fiuners.  He  who 
can  djfpiite  that  ii  would  be  uureafcpable  and  unjuft  in  God  to 
V  i-iih  him  for  his  fins  muft  entertain  ;u"i   ill   opinion  of  God's 


paicein  his  treatment  of  Jefus  Chrift,  when  he  took  upon  Uvcr 
the  iniquities  of  us  all,  and  was  puniftied  in  fuch  an  awful  man- 
ner for  the  fins  of  the  world.     He  mud  hefitats  at  the  wifdom 
and  goodnefs,  the  love  and  grace  of  God,  in  the  death  of  his 
dear  and  only  begotten  Son.     For   where   is  either  the  love, 
wifdom,  grace,  juftice  or  goodnefs,  in  the  infinite  fufFerings  of 
Chrill  in  order  to  fave  finners  from  eternal  death,  if  they  do  not 
merit  it.     Where  was  tlie  righteoufnefs  of  God  in  punifliing  the 
reprefentative  and  furety,  in   all  that  awful  tragedy  afled  at 
Golgotha  or  on  Calvary's  hill,  if  the  principal  had  not  deferved 
it.     Let  God  be  juft  tho'  every  man  fliould  be  a  liar.     And  let 
every  one  of  us  aUays  bear  up«n  our  minds,  that  the  wages  of 
fm  is  death. 

A  few  ufes  by  way  of  improTement  fhall  finifb  this  lec- 
ture. 

FIrft,  If  death  be  the  v/ages  of  fin,  then  It  follows  clearer 
than  any  iemonftration,  that  all  are  finners  without  exception, 
old  and  young,  the  infant  of  days  and  the  man  of  grey  hairs. 
The  reafon  of  the  inference  is,  that  death  reigns  over  alL 
Now  death  does  not  take  place  in  any  world,  nor  in  any  inrtance, 
only  where  fia  is.  It  is  the  reward,  wages  and  punifhmcnt  of 
fin.  It  cannot  be  infllfted  on  any  where  fin  is  not.  If  there, 
fore  God  be  righteous  in  all  his  ways,  and  there  be  no  darknefs 
aor  injuftice  with  him,  then  from  the  evident  faSt  that  all  die^ 
the  conclufion  is  undeniable  that  all  are  finners. 

Secondly,  If  the  wages  of  fin  be  death  in  Its  whole  extent, 
then  God  may  as  righteoufly  inflid  eternal  death  as  natural. 
If  God  may  not  juftly  punifh  finners  with  eternal  death,  he 
cannot  with  natural.  If  the  former  be  cruel  and  unjuft,  fo  is 
the  latter.  He  v/ho  doubts  of,  or  difbelieves  the  one,  to  be 
confident,  he  muft  doubt  of  and  difbelieve  the  other.  The 
leafon  of  both  a(Jts  Is  preclfely  the  fame.     Eternal  no  lefs  thaa 


c  373  :i 

Cemporal  death,  is  the  juft  wages  of  fin.  Th-s  inference  i0 
niadfi  with  a  peculiar  view  to  remove  the  reproaches  which  arer 
caft  upon  the  dodrine  of  oiiginal  fin.  The  enemies  of  this 
truth  reprefent  its  votaries  as  damning  all  infants  dying  in  in- 
fancy. Bat  nothing  can  be  more  unfounded,  cenforious,  and 
unjuft.  We  fv'.y  that  infants  as  well  as  others  are  liable  to  the 
pains  of  hell  forever,  and  they  can  be  faved  in  no  other  way, 
and  on  no  other  plan,  than  thro'  the  covenant  of  grace  by  the 
atonement  and  nghteousnefs  of  Chrift»  We  are  not  afraid  to 
affert  that  the  maintainers  of  the  contrary  doctrine,  render  ih^ 
c^k  of  all  infants  ablblutely  hopelefs,  by  excluding  them  from 
the  benefits  of  Chrill's  redemption.  He  came  to  fave  the  loft, 
the  finful  and  guilty,  and  if  infants  fall  not  under  thi^  chaia^ter, 
the  compaffionale  Jcfas,  wJio  took  ihem  in  his  arms  and  bleffcd 
them,  is  xiot  their  faviour.  They  malt  tax  our  Lord  with 
great  weaknefs  and  fcViy  in  bleffing  them,  when  ihey  needed  k 
not,  neither  could  it  be  beneficial  to  them.  We  are  aflured 
from  the  fcriptures,  that  all  who  are  laved,  are  faved  by  Jefus 
Chrift,  and  fuch  who  are  not  lave<i  by  him,  muft  eternally  pc- 
rifti.  Wlio  now  exhibit  ilie  ^reatelt  charity  for  children,  the 
behevsrs  of  the  dodrine  of  original  fin,  or  tlie  rejedeis  of 
It? 

Thirdly,  we  here  learn,  how  awful  a  thing  it  is  to  be  a  fmner. 
The  wages  of  fui  is  death,  temporal,  fpiritual,  ard  eternal. 
It  is  tremendous  beyond  expjelhon,  beyond  conception.  No 
perfon  can  have  a  juft  idea  or  an  adequate  fenfe  of  it,  oa  this 
iide  of  everlafting  burnitigs.  Many  have  had  fuch  tormenting 
apprehenfions  of  their  ftate,  as  have  drunk  up  their  fpirits  and 
confumed  their  ftrength ;  have  reared  thro'  the  unutntcrabJte 
anguifh  and  difquietude  of  their  minds,  on  account  of  their 
fins.  The  grant  of  the  world,  with  all  its  boafted  friends  of 
■wealth  and  blifs,  could  not  yield  the  ilighleft  rdid.  How 
wounding  have  been  the  groans  and  cries  »vf  many  under  a  pier- 
cing fenfe  of  their  guilt  .^    £o  aA'ful  a  thing  did   it  appear  to 


C  379  1 

them  to  be  a  finner,  fo  penetrating  an  evil  was  fin.     Sucti  per- 
ions  do  not  overrate  the  malignancy  of  fin.     If  any   indulge 
fuch  a  thought,  they  will   find  themfelves  miftaken  here   or 
hereafter.    Behold  the  diftrefs  and  mifery  of  our  innocent  Lord 
who  was  only  imputatively  guilty  ;  had  no  ftings  of  confclence^ 
fuffering  merely  for  the  iniquities  of  others  ;     *'  My  foul,  fays 
*«  he  is  exceeding  forrowful,    even  unto  death."    His  agony 
■w?.s  fuch  as  difTolved  the  crafis  of  his  blood,  prefied  it  thro*  every 
pu  -e,  and  caufed  his  fweat  to  be  as  great  drops  of  blood  falling 
to  the  ground.     It  may  be  faid,  he  bore  the  guilt  of  millions* 
T.  ue,  but  he  was  more  able  to  fuftain  the  guilt  of  the  whole 
fallen  race,  than   a  man  to  bear  the  full  fenfe  of  the  evil  of  a 
fingle  tranf^reiriort.  If  God  were  to  open  the  eyes  of  a  perfon  of 
the  firmeft  nerves  to  fee  what  it  is  to  be  a  finner,  to  imprefs  on 
his  confcience  a  fuitable  fenfe  thereof,  it  would  prove  too  much 
for  liim,  and  perhaps  difiblve  his  frame,  unlefs   fupported  by 
divine  aid  In  an  extraordinary  manner.     And  yet  what  a  light 
thing  is  it  with  many ;  it  hardly  enters  into  their  thoughts ; 
they  eat,  and  drink,  and  floep,  purfue  their  bufiaefs  or  amufe- 
ments,  without  the  leatliikfome  refledion  upon  their  condition, 
tho'  daily  committing  the  abominable  thing  which  God's  heart 
hates,  his  law  condemns,  and  his  juftice  will  certainly  revenge. 
Pray,  my  bretliren,  is  not  this  the  cafe  winh  numbers  of  you, 
that  you  are  yet  in  your  fuis,  no  intereft  in  the  favour  of  God, 
no  union  to  Chrift  ?  Your  (late  is  dreadful  indeed,  and  your 
ftupidiiy  and  infenllLllity  renders  it  ftill  more  dangerous.    Were 
God  to  open  your  eyes  to  fte  ycur  condition  as  it  is,  all  the  an- 
gels in  hoiiven  could  not  giv^you  peace  were  they  to  unite  their 
iitmofl:  efforts.  Ht  only  who  wounds  can  heal.  O  finners,  remem» 
ber  that  there  is  balm  in  Giiead,  and  that  there  is  a  pbyfician 
tlierc.     Remember,  that  Chrift  came  not  to  call  the  righteous, 
but  finners  to  repentance.     And  this  day  he  is  calling  upon  you 
by  fflowing  you  that  the  wages  of  fin  is  death  ;     V/herefore  be 
warned,  be  entreated^be  perfuaded  to  break  off  your  fins  by  re. 
pentance,  and  turn  unto  the  Lord  with  yeur  whole  heart ,  flee 


E  380  1 

into  the  open  arms  of  a  bleeding  Saviour  who  Ts  wooing  you  hy 
every  rooving  and  tender  confideration  j  who  is  preffing  you  by- 
all  the  felicities  of  heaven,  and  all  the  terrors  of  eternal  death. 
I  leave  you  to  God  with  this  frequent  requeft>  that  you  would 
conflder  your  ways. 

Allow  me  to  clofe  the  fubje£l  in  a  fentence  or  two  to  thofe 
who  hope  thro*  the  riches  of  free  grace  :  You  have  experienced 
a  deliverance  from  the  power  and  guilt  of  your  fins.  "  Blef_ 
•*  fed  is  the  man  to  whom  the  Lord  imputeth  not  iniquity."  O 
live  to  the  honor  of  that  Saviour  who  haspurchafed  you  with 
hiMnoft  precious  blood.  Kow  unfpeakable  a  bleffing  is  the  gift 
of  Jefus  Chrill  unt»  the  world.  Remember,  O  believer,  he  is 
your  life,  he  is  your  deliverer  from  death  in  all  its  forms » 
Praife  him,  let  all  the  people  praife  him. 


1 


MBtMMBBHMBMaMMaiMllllllLiaaMMBB 


SERMON    XXXIV, 


Eternal  life  the  freejl  gift  imaginable. 


Rom.  VI.  23.     But  the  gifi  of  God  it  eternal  life  thru*  jf^fiu 
Chrijl  our  Lord. 

EVERY  one  obferves  at  flrfl  blufli,  the  oppofitlon  betweea 
tbe  parts  of  this  verfe.  **  The  wages  ©f  Cn  is  death,  but  the 
•'  gift  of  God  is  eternal  life  thro'  Jefus  Chiift  our  Lord."  If 
a  clofe  attention  be  applied,  it  will  eafily  be  perceived,  that  this 
oppofition  is  of  a  peculiar  fort.  Not  what  impaired  and  cor- 
rupted reafon  would  fuggeft,  nor  what  its  votaries  can  v;ell 
digetl.  The  way  v.  f  expreffing  things  here  is  not  agreeable  to 
the  notions  of  natural  men,  or  a  blinded  underftanding  with 
refpcft  to  religion.  It  is  perf-  lly  agreeable  to  the  nature  of 
things,  and  the  ideas  of  religion  which  chriftianity  exhibits. 
With  refpe<fl  to  acceptance  with  God  and  eternal  life,  the  ideas 
which  it  gives  us,  f©rm  a  ftrong  oppofition  to  every  thing 
conceived  by  carnal  reafon.  Hence  is  that  ftrange  counfei  oi 
the  apoftle  to  thofe  who  rejedl  chriftianiry,  becaufe  its  inilruc- 
tions  in  regard  to  acceptancs  with  God,   are  (0  contrary  10 


r  3S2 1 

thofe  taught  by  darkened  reafcn.     "  If  any  nun  among  you 
*'  feemeth  to  be  wife  in  this  world,  let  liim  become  a  fool  that 
**  he  may  be  wife."     This  is  the  moft  wonderful  precept  that 
can  be  conceived  by  an  unenlightened  mind.     I'herefore  it  is 
in  the  mouth  of  every  infidel,  that   the   gofpel  teaches,  "  To 
**  be  wife  you  mud  become  a  fool."      However  ridiculed  and 
defpifed  by  the  world  this  advice  may  be,  there  is  not  a  more 
certain  truth  in  all  the  bible.     He  who  would  becc^n-.e  religi- 
ous, mufl:  renounce  his  flefiiy  wifdom,  his  own  pride,  vain 
conceit  aad  wickednefs,  which  every  where  is  juftly  ftiled  fool- 
ifhnefs,  in  order  to  imbibe  that  wifdom  which  comes  from 
above,  or  the  religion  of  the  gofpel.     Upon  this  principle  it  is 
faid,  **  The  wifdom  of  the  world  is  fooliflinefs  with  God."     It 
is  the  neceffity  of  this  facrifice,  and  the  difficulty  for  men  of 
the  world  to  make  it,  that  it  is  declared,  "  Not  many  wife  men 
*'  after  the  flefli,  not  many  mighty,  not  many  noble  are  called.'* 
But  let  us  not  depart  from  our  text. 

Had  any  one  who  underftood  chriftianity  differently  from 
the  apoftle  been  writing  upon  this  fubje<5l,  how  widely  differ- 
ent would  the  antithefis  or  the  coutraft  be  ?  The  verfe  would 
run  thus,  *<  The  wages  of  fin  is  death,  but  the  wages  of  virtue 
♦'  and  righteoufnefs  is  eternal  life."  It  is  hard  for  the  pride 
of  man  to  receive  falvation  as  a  free  gift ;  they  would  much 
rather  obtain  it  by  their  own  imaginary  virtue  or  fuppofed 
good  works.  Hence  the  world  clamours  agalnft  falvation  by 
tree  and  fovereign  grace.  They  load  it  with  reproaches  as 
tending  to  licentioufnefs,  and  excluding  pcrfonal  religion  and 
righteoufnefs.  They  vainly  fancy  there  can  be  no  other  fpring 
of  obedience  to  God  only  felf-Iove;  fo  that  in  their  opinion,  if 
you  weaken  this  principle  by  alfuring  the  foul  of  falvation  by 
the  obedience  of  another,  you  deftroy  the  foundations  of  all 
virtue  and  goounefs.  And  this  lies  at  the  bottom  *>f  the  heart 
of  every  f°cure  finner,  if  God  will  not  allow  a  ftiitable  confide- 
ration  for  his  fervices,  he  will  not  perform  any.     And  another 


[  383  ] 

tiling  may  be  here  obferved,  that  the  finner  claims  a  right  to 
make  both  fides  of  the  contrad  ;  he  muft  have  falvation  for 
his  fervice,  and  he  eftimates  his  fervice  fo  highly  valuable, 
that  a  little  of  it  will  anfwer.  Thus  it  is  very  remarkable, 
that  they  who  exped  heaven  for  their  works,  commonly  per- 
form the  leaft. 

Some  will  pay  fuch  a  deference  to  chriftianity,  as  to  pt-o= 
fefs  to  receive  the  reward  of  eternal  life  through  Jefus  Chrift, 
They  think  hh  mediation  is  necefiary,  that  by  it  their  obedi- 
ence now  becomes  fo  excellent  and  worthy,  as  gives  them  a 
title  to  everlafting  felicity.     Their  meaning  feems  to  be,  that 
by  the  humiliation  and  fuiferings  of  the  Sen  of  God,  a  way  is 
opened  to  obtain  falvation  by  their  own  ferious  endeavours, 
Teformation  and  good  lives.     And  thefe  will  grant  that  eter- 
nal life  is  fomething   more    than   they   ftriftly    deferve,  yet  it 
Would  be  hard  and  very  unjuft  in  God  to   exclude  them  iVom 
heaven,  or  caft  them  off  at  the   laft  day.     But  I  hope,  my 
urethren,  you  have  not  in  this  manher  learned  the  dodrines  or 
Chrift.     You  obferve,  that  the  apoftolic  a/Tertion  is,  that  eter- 
nal life  is  folely  the  gift  of  God,  wholly  and  independently 
of  free  grace,  through  Jefus  Chrift  our  Lord, — It  is  eviden*: 
the  palTage  before  us  leads  to  three  enquiries, 

Firft,  what  is  meant  by  eternal  life. 

Secondly,  how  it  is  the  gift  of  God, 

Thirdly,  how  it  is  the  gift  of  God  through  Jefus  Chrift  our 
Lord. — As  to  the 

Firft,  eternal  life  is  the  counterpart  of  eternal  deaih.  They 
ftand  in  direft  oppofition  to  each  other.  As  we  have  already 
explained  death  as  ufed  in  the  facred  oracle?,  and  have  found 

A3 


L  3^4  ] 

that  eternal  death  intends  a  ftate  of  perfect  mlfeiy,  fo  we  fnafi 
find  that  eternal  life  is  defcriptive  of  a  ftate  of  perfeft  feli. 
city.     This  ftate  confifts  of  two  great  branches. 

The  firft  is  a  freedom  from  every  thing  that  can  create  uneafl- 
nefs,  or  give  diflurbance,  cither  from  within  or  from  without. 
Some  may  be  ready  to  imagine,  that  this  condition  is  abun- 
dantly fufEcient  to  place  mankind  in  a  ftate  of  complete  hap- 
pinefs.  It  is  true,  that  the  removal  of  every  thing,  which 
produces  uneafinefs  is  a  great  deal.  Eut  freedom  from  pain» 
mifery,  diftrefs  and  wretchednefs,  is  far  from  being  an  ade- 
quate foundation  for  felicity.  The  reafonis  that  all  m.ankind 
are  empty  and  infufficient  creatures  in  their  own  nature. 
They  have  no  inherent,  independent  fund  of  blifs  and  enjoy- 
ment ;  hence  they  cannot  be  fatisfied  from  themfelves.  God 
is  the  only  felf-fufficient  being,  his  happinefs  is  independent 
and  felf  oiiginate.  He  depends  on  none,  either  for  his  ex- 
iftence  or  felicity.  The  fprings  or  funds  hereof  are  inherent 
in  his  nature.  They  are  infinite  and  inexhauftible.  But  the 
being  and  happinefs  of  all  creatures  is  very  different  here- 
from. They  arc  dependent  and  derived.  They  have  neither 
fpring  nor  fountain  hereof  in  themfelves  ;  but  every  thing  they 
have  and  are,  is  communicated  from  another.  That  Beings 
whofe  goodnefs  and  excellency  is  from  himfclf,  his  happinefs 
is  from  himfelf  alfo.  He  who  is  independent  in  Co  eflential  a 
refpevH:  as  his  goodnefs  and  virtue,  mull  furely  be  independent 
in  regard  to  his  happinefs. 

A  mere  freedom  therefore  froTii  pain,  mifcry,  uneafinefs 
and  diftrefs,  external  and  internal,  is  no  ground  of  pofitive 
felicity.  This  is  the  notion  many  entertain  of  the  happinefs 
of  heaven.  All  their  folicitude  about  falvation  in  their  moft 
ferious  moments,  is  only  Iiow  they  may  efcjipe  hell.  Could 
abfolute  afuir iuce  be  given  to  tlie  moft,  that  they  ftiould  not  go> 
to  mifeiy,  that  they  (hould  not  be  tormented  in  unquenchable 
nre  forever^  ihclr  hiravis  woulii  l.e  at  peifcd  reft  ;  they  have 


i  3«>  J 

no  oiher  conception  of  falvation,  only  to  efcape  everlaftli.g 
burnings.  Whereas  this  is  the  leall  part  of  that  falvatioa 
the  gofpelspropofes  to  us,  and  confer r  upon  all  them  who  be- 
I'lcve.  It  is  the  leaft  branch  of  that  happinefs  which  is  the 
defire,  purfuit  and  hope,  of  real  chriftians.  The  hope  and  de- 
f;re  of  the  true  diridian,  is  not  merely  the  avoidance  of  niifery, 
but  the  attainment  of  blifs  ;  not  only  a  deliverance  from  na- 
tural evil,  but  the  polfeffion  of  fpiritual  good.  It  is  readily- 
granted,  that  to  avoid  hell,  i.s  a  proper  concern  of  every  one  ; 
but  if  it  be  the  chief  concern  v.'lth  us,  we  cannot  be  the  fiibjedls 
of  the  faith  of  God's  eledt.  Faith  cUrei5ts  the  foul  to  the  vifion 
and  enjoyment  of  the  glory  of  God  and  Jeilis 'Chrift,  as  the 
higheft  objects  of  its  habitual  purfuits.  The  foul  receives  this 
direftion  from  a  fenfe  or  tafte  of  the  excellency  and  fweetnefs 
of  this  vifion  and  enjoyment.  We  never  dcfite  to  enjoy  that 
for  which  we  liave  no  reiifli  or  tafte. 

Another  condition  of  that  {^ate  in  which  eternal  life  confifls, 
is  the  acquifiti«n  of  a  full  and  unfailing  good.  And  this  can 
be  none  other  than  God  himfelf,  God  in  Chrift.  The  fruition 
of  God  is  the  felicity  of  the  faints.  The  vifion  of  ChriR>: 
glory,  perfonal  and  mediatorial,  is  the  perfe<flion  of  the  chrlf- 
tian's  heaven.  That  apprehenfion  of  heaven,  which  is  mod 
clear  and  refrefliing  to  his  foul,  confiils  in  beholding  the  gloiy 
cf  God  in  Jefus  Chrift,  ar.d  in  a  perfecl  corrcfpondence  of  his 
heart  and  afieftions  to  eveiy  difcovery  of  this  glory.  In  the 
grcateft  ncarnefs  to  and  mod  intimate  communion  with  him, 
and  entire  devotednefs  to  himjConfifts  the  ble/rednefs  of  a  true 
faint.  If  this  be  the  fource  of  the  happinefs  of  heaven — if  the 
vifion  and  prefence  of  God  be  its  principal  enjoyment,  alas  i 
hew  few  will  be  faved  ? — How  very  few  are  there  to  whoa*-- 
communion  with  God  is  the  chief  bleffiag  of  their  lives  ? 

I  proceed  to  enquire^ 


[  3S6  3 

Secondly,  what  is  implied  in  this  aflcrtion,  eternal  Fife  is  the 
gift  of  God. 

Firft,  it  plainly  implies  that  eternal  life  is  not  conferred  on 
mankind  as  the  reward  or  recompence  of  an/  afts    or  perfor- 
mances of  their  own.     The  notion  of  its  being   a    reward    or 
recompence,  is  fo  utterly  excluded  by  this   declaration,   that 
little  need  be  faid  to  illurtriteit.      In  this  cafe  there  wouKi  be 
no  oppofition  between  the  parts  of  the   apoftle's   diicourfe  ;, 
eternal  life  would  be  as  much  the  wages  of  men's  righteoufnefs, 
as   eternal    death  of  their    unrighteoufnefs.     Whereas  it  is 
manifeft,  that  it  is  the  apoftles  intention  to  (how,  that  things 
are  dire(5Uy  otherwife.     If  eternal  life  be  a  reward  or  compen- 
fation  for  any  duties,  works  or  fervices,   furely  it   cannot  be 
fliled  the  gift  of  God.     The  fcriptures    never   fpeak   in   this 
manner  ;  they  do  not  call  that  a  gift  which  is  a  recompence  of 
fome  virtuous   performances  or    works  of  our   own.     If  we 
acquire  any  thing  by  our  obedience  to  the  gofpel,  it  is  in  con- 
sequence of  the  ellabHfhment   of  the   covenant  of  grace,   and 
not  for  the  value  of  the  obedience  in  Itfelf  confidered. 

Secondly,  it  implies  that  eternal  life  is  not  conferred  upon 
any  finners,  as  a  confideration  for  their  works  of  righteoufnefs. 
That  God  beflows  eternal  life  on  finners  without  any  rcfpedt 
to  their  merits  or  worthinefs,  is  not  a  dotflrine  ealily  admitted 
by  a  blind  world.  Many  are  ready  to  fay  of  this,  as  the  Jews 
iaid  of  another  dodrine  of  chrirtianity,  "This  is  a  hard  fay - 
*'  ing,  v/ho  can  bear  it  ?"  Many  are  averfe  to  tlie  method  of 
falvation  by  free  grace,  or  receiving  it  as  a  free  gift  of  God  ; 
they  cannot  bear  it,  neither  do  they  derive  any  enjoyment  or 
pleafure  from  fuch  a  dodtrine.  This  is  the  evil  temper  of  ma- 
ny fecure  fmners.  Some  feem  to  think  that  the  falvation 
of  the  gofpel  will  afford  ihem  happinefs  in  heaven,  when  they 
feel  it  neither  gives  them  pleafure  nor  enjoyment  upon  eaith. 
They  dream  of  falvation  with  di  imaginable  coldnefs  and  in- 


r  387  ] 

difference  here,  while  delufivelv  tkey  hope,  that  hereafter  ic 
will  raife  ihem  to  heavenly  tranfports.  If  falvation  by  grace 
through  Jefus  Chrift  has  no  effeifl  to  warm  and  animate  our 
fouls  in  love  and  gratitude  to  God,  to  afford  us  pleafure  and 
delight  now,  it  will  produce  no  fuch  effedl  hereafter.  It  is  a 
true  obfervation,  that  grace  is  glory  begun,  that  the  firft  fruits 
of  heaven  grow  in  the  prefent  ftats. 

Thirdly,  it  implies,  that  God  beftows  eternal  life  of  his  own 
mere  motion  aTid  grace.  When  it  is  affirmed  to  be  the  gift  of 
God,  lefs  than  this  cannot  be  intended.  The  rery  idea  of  a 
gift  is,  that  it  is  of  pure  grace  and  pleafure.  If  the  perfon  on 
whom  the  benefit  is  conferred,  has  acquired  any  right  to  the 
matter  given—if  he  can  demand  it  on  any  perfonal  footing  " 
whatever — if  the  withholding  it  would  be  unjuft,  hard,  or 
improper  treatment  of  him,  then  it  ceafeth  to  be  a  gift,  it  is  a 
debt.  That  can  never  be  juftly  conlidered  a  gift  to  any, 
which  he  can  claim  as  his  proper  due  ;  which  on  account  of 
any  thing  performed  by  him,  he  has  a  right  to  demand  or 
expeft.  Wherever  there  is  a  perfonal  pretenfion  to  a  benefit, 
the  beftowment  of  it  cannot  be  of  grace,  and  what  is  not  of 
grace  cannot  be  a  gift. 

But  what  above  all  things  manifefts  that  eternal  life  is  the 
gift  of  God,  beftowed  upon  all  the  fubjedts  of  it,  is  of  pnvfc&ly 
free  grace — is,  that  Jefus  Chrift  is  the  gift  of  God.  "  He  gave 
*'  hii  only  begotten  Son./'  he  feat  him  into  the  world  to  be  the 
Saviour  of  finners,  of  his  own  meie  grace  and  good  phafure. 
There  can  be  nohefitation  on  this  point.  For  men  certainly 
could  do  nothing  to  procure  a  grant  that  was  made  before 
their  exiftence.  Now  ii'  God  of  his  own  mere  motion  and 
p-racegave  his  Son  to  fmneis,  the  beftowment  of  eternal  life 
mud  be  of  his  mere  grace  and  pleafure  alfo.  The  reafcn  of 
this  confequence  lies  here  ;  that  eternal  hfe  was  wholly  pur- 
chalcd  by  Chrift  for  finners.     If  not  wholly  purchafed  by  him 


r  388  3 

?hen  the  remainder  muft  be  purchafed  by  finners  themfelves  5 
and  thus  it  is  not  the  gift  of  God,  but  a  matter  at  leaft  in  part  of 
their  own  procurement.  But  tliis  is  not  only  a  flat  contradic 
tion  of  our  text,  but  it  runs  in  an  oppofite  diredllon  to  the  whole 
current  of  facred  writ.  Nothing  can  be  more  certain  than  that 
God  gave  Jefus  Chrift  to  fmners  of  his  own  mere  motion  and 
grace,  for  this  very  purpofe  to  purchafe  eternal  life  for  them, 
and  he  aftually  purchafed  it ;  then  eternal  life  to  them  muft  be 
the  fovereign  gift  of  God. 

Here  it  will  be  faid  that  eternal  life  is  conferred  upon  perfons 
of  peculiar  qualifications,  they  are  penitents,  believers,  lovers  of 
God  and  holy  perfons.  But  are  not  thefe  qualifications  tempers 
and  difpofitions,  parts  of  that  life  and  bleffednefs  which  are  to 
be  perfeded  at  death  ?  They  are  not  fomething  of  a  different 
kind,  but  of  ths  fame  eflence  and  the  very  beginnings  of  it« 
They  are  what  is  ftiled  fpiritual  life.  And  fpiritual  and  eter- 
nal life  are  of  the  fame  nature,  only  differing  in  degrees  ;  the 
latter  is  the  perfection  and  confummation  of  the  former.  Thefe 
qualifications,  love,  faith,  holinefs  &c-  which  are  neceffary  to 
all  who  (hall  inherit  eternal  life,  are  as  much  the  gift  of  God, 
beftowed  cjf  his  own  mere  motion  and  grace,  as  heaven,  ever* 
lafting  bleffednefs,  or  any  branch  of  gofpel  falvatlon  whate. 


The  third  enquiiy  is,  how  eternal  life  is  the  gift  of  God  tin  o^ 
Jelus  Chrill  cur  Lord. 

Jefus  Child  did  and  fuffered  every  thing  neceffary  in  order 
that  finners  might  be  partakers  of  it.  His  mediation  is  the 
foundation  and  procuring  caufe  of  this  bleffednefs.  Had  it  not 
been  for  this,  eternal  life  would  have  never  been  given  to  any 
of  the  fallen  race  of  man.  He  purchafed  it  for  them. — But  it 
i^  given  through  ChriU  in  the  folio v/ing  refpeits. 


[  389  ] 

Tirft,  Jefus  Chrin.  by  his  humiiiatlon  and  atonement  re« 
deemed  finners  from  eternal  death.  All  were  liable  to  this 
from  the  nature  of  the  penalty  affixed  to  the  law  violated  by 
man.  He  redeemed  them  from  the  curfe  being  msde  a  curfe 
for  them.  He  fuffered  the  punifliment  they  had  incurred^ 
He  drunk  the  cup  of  trembling,  which  divine  juftice  would 
have  put  into  their  hands,  and  obliged  them  to  have  wrung 
©utthe  bitter  dregs  thereof.  He  knevi'  what  an  awful  thing  it 
was  to  bear  the  wrath  of  God  for  (in.  His  foul  was  fo  exceed- 
ingly afFeded  herewith,  that  he  earneftly  prayed  to  his  Father 
that  if  it  were  poffible  this  cup  might  pafs  from  him.  O  !  what 
ineffable  love  and  grace  are  here,  that  the  fen  of  Go4  fticuld 
fuffer  for  the  fins  of  men  ? 

Secondly,  Jefus  ChrlA  fulfilled  the  conditions  of  eternal  life  ; 
thofe  conditions  which  create  a  little  to  it  according  to  the  di- 
vine conftitution.  He  fulfilled  them  in  the  mod  complete  and 
perfed:  manner.  There  is  not  one  left  unfulfilled.  Were 
there  but  one  left  for  us  to  fiilSl,  we  might  defpair  forever. 
Thus  he  is  made  of  God  unto  finners,  wifdom,  and  rightcouf- 
nefs,  and  fan<Sification,  and  redempdon.  He  is  all  in  all  to 
them. 

Thirdly,  "  It  is  through  Jefus  Chrift  our  Lord,"  bccaufe 
God  gives  eternal  life  only  for  bis  fake.  He  has  refped  in 
this  vouchfafement  to  nothing  only  what  Jefus  Chrift  hath 
done.  Thus  fpeak  the  fcriptures,  "  He  hath  bleifed  us  with 
**  all  fpirituai  blefflngs  in  Chrift.  Hs  hath  made  us  accepted 
«  in  i!)e  beloved."     Yea,  they  are   every  where  fo  full  anu 

explicit  on  this  head,  that  there  would  be  no  snd  of  rvjtnilintf 

the  authorities  in  fupportof  it. 

h  brief  improvemET.t  will  conclude:  thi",  difco-jj-f- . 


L  39^  ] 

The  firft  inference  from  this  do^Tlrine  is,  that  there  is  ground 
of  hope  for  the  moft  guilty  and  forlorn  finner,  that  he  may 
be  the  fu Sjecl  of  eternal  life.  This  hope  is  not  founded  upon 
any  thing  in  himfelf,  or  any  works  or  virtues  of  his  own  to 
recomn-iend  him  to  the  divine  favour.  It  does  not  arife  from 
his  being  of  a  better  temper  and  difpofition  than  others,  for 
all  thefe  qualifications  are  excluded  by  the  declaration  of  its 
being  the  gift  of  God.  It  is  a  free  and  unmerited  gift  ;  a 
gift  of  mere  grace  ;  a  gift  through  Chrift  and  for  his  fake. 
This  is  fufficient  to  preferve  the  chief  of  finners  from  defpair  ; 
the  finner  who  is  moft  deeply  penetrated  with  a  fenfe  of  his 
aggravated  finfulnefs  and  guilt,  and  this  is  tlie  only  dodrine 
which  can  fupport  or  bring  comfort  to  his  foul.  As  to  thofe 
who  are  at  eafe  in  Zion,  any  thing  can  afford  them  fatisfac- 
tion.  They  can  reft  the  ifiue  of  eternity  upon  a  fimciful  mer- 
cy in  God  of  which  they  have  no  underftanding  ;  they  can. 
fupport  their  hope  upon  the  foundation  of  their  honeft  dealings' 
their  good  purpofes,  their  imblameable  lives  and  their  fair  pro- 
feflions.  But  where  the  law  comes  home  to  their  confciences 
and  they  feel  themfelves  flain  thereby,  fee  with  what  a  God 
they  have  to  do,  what  an  awful  thing  fm  is,  and  what  rotten 
rags  their  beft  lighteoufnefs  are  to  appeafe  the  wrath  of  Jeho- 
vah, and  feel  that  they  can  do  nothing  towards  their  falvaticn, 
they  will  find  all  their  prefcnt  hopes  delufion,  and  will  be  like 
the  giving  up  of  th-;  fi,hoft  ;  and  no  dodrine  will  be  able  to 
keep  them  from  abiblute  defpair  but  this,  that  falvation  is  the 
mere  gift  of  God  through  Jefus  Chrift.  Sinners  do,  and  will,| 
try  a  thoufi^nd  fchemes  to  fave  themfelves,  but  all  will  prove 
as  an  Egyptian  reed,  fave  this.  O  finners,  look  to  the  free 
gift  of  God  through  Chrift  Jefus  for  eternal  life.  This  is  alfo 
the  only  fupport  of  a  believers  hope  ;  this  is  his  encourage- 
ment, confolation,  and  ground  of  his  rejoicing.  It  is  the  faith 
and  feeling  of  this  doftrine,  that  influences  him  to  gird  up  the 
loins  of  his  mind,  to  run  and  not  be  weary,   to  walk   and  J 


r  3?j  ] 

not  faint.  Malre  eternal  life  to  depend  upon  himfelf,  or  any 
of  his  own  work' ,  and  you  deftroy  all  his  hopes,  his  heart 
would  faint,  hi.-,  joys  would  be  no  more.  This  doflrlne  is  hi? 
delight  ;  falvation  by  free  grace  flieds  gladnefs  Into"  his  foul; 
that  it  is  the  gift  of  God  through  Jefus  Chrift,  fills  his  heart 
with  joy,  and  this  will  he  his  rapturous  enjoyment  throughout 
eternity.  Rejoice,  O  chrlftian,  that  your  falvation  is  wholly 
of  grace. 

Secondly,  what  caufe  of  gratitude  is  here  ?  How  fliould  our 
fouls  afcend  to  the  Father,  the  Son  and  the  Holy  Ghofl:,  In 
drains  of  the  higheft  praife  for  the  wonderful  plan  of  faving: 
!olt  men  revealed  in  the  gofpel.  This  will  be  the  theme  of 
celeftial  fong  throughout  the  unwafting  ages  of  eternity.  Let 
us  ever  blefs  the  Lord  for  the  aftonlihlng  fcheme  of  falvation 
by  free  grace,  that  eternal  life  is  the  gift  of  God  through  Jefus 
Chrift.  "  Let  chri/iiam  facrifice  the  facrifices  of  thankfgiving, 
*'  and  declare  his  works  with  rejoicing.  Elefled  be  the  God 
*'  and  Father  of  our  Lord  Jefus  Chritt,  who  according  to  his 
^'  abundant  mercy,  hath  begotten  us  again  to  a  lively  hope  by 
*'  the  refurretTiion  of  Jeias  Chrift  from  the  dead  ;  to  an  inheri- 
**tance  incorruptible,  undefiled,  and  that:  fadeth  not  away, 
<«  Praife  the  Lord,  O  Jerufalem,  praife  xhy  God,  O  Zion." 

Let  all  the  people  of  God  be  exhorted  to  live  upon  this 
grace  ;  hold  it  fall  and  let  it  not  go.  Let  your  rejoicing  In  a 
free  falvation  appear  by  your  godly  living.  Let  your  holy 
converfation  put  to  filence  gainfayers.  *'  Therefore  my  belo- 
"  ved  brethren,  be  ye  ftedfaft,  immoveable,  always  abounding 
"  in  the  work  o^  the  Lord,  forafmuch  as  ye  know  that  your 
**  labour  is  not  in  vain  in  the  Lord.  Work  cut  your  own 
"  falvation  with  fear  and  trembling,  for  It  is  God  who  worketh 
<*  In  you,  both  to  will  and  to  do." 

Let  fianers  be  exhorted  to  f^ee  to  the  grace  cf  the  gofpel. 


T  39*  1 

Renounce  all  dependence  upon  yourfelves  and  your  own  rightc- 
oufnefs,  and  humbly  truft  in  the  free  mercy  of  God  through 
Jefus  Chria  for  the  gift  of  eternal  life.  This  is  the  precious 
and  fafe  ground  on  which  you  may  hope  for  everlafting  blifs* 


SERMON    XXXV. 


Death  Wearing  a  Sting, 


J  Cor,  VT*  55.     The  Jllng  of  death  is  fn^ 

THE  thought  of  deatli,  leaving  our  relatives,  friends.,  chil- 
dren, our  deareft  and  bofom  intimates,  above  all  thofe  adored 
and  ornamented  temples  commonly  called  our  bodies,  pro- 
duces the  moft  fenfible  fliock,  and  the  fliarpeft  touches  of  un- 
defcribed  diflrefs.  Death  is  the  greateft  event  known  among 
the  children  of  men>  whether  it  be  confidered  in  refped  to  in- 
dividuals, or  a  coiledion  of  multitudes  falling  at  once.  Behold 
nations  overturned  and  deftroyed  by  a  fingle  war  ;  Sodom 
and  Gomorrah  were  confumed  in  a  morning; ;  the  whole 
earth,  except  Noah  and  his  little  family,  drowned  in  an  hour  ; 
but  all  thefe  horrid  afTemblages  of  events,  confided  only  of  the 
death  of  individuals.  Thefe  awful  cataftrophes  were  no  more 
than  death  to  each  perfon.  The  death  of  an  individual  carries 
fomething  dreadful  and  folemn  in  it,  efpecially  if  it  be  fudden 
or  untimely ;  how  incomprehenfibly  terrible  the  idea,  when 
millions  become  its  vidims  at  once.    Let  death  then  be  re«- 


C  3P4  3 

yarded  as  a  fubje^lef  the  mod  important  confideration  by  all 
the  children  of  men. 


It  is  no  perfons  duty  to  make  himfclf  raiferaMe  by  poring 
to  dillraftion  upon  what  he  cannot  prevent.  No  v.'ife  man 
could  wi(h  to  feel  the  unavoidable  poignnncy  of  a  certain  ca- 
lamity before  it  adlualiy  arrives ;  or  the  anxiou".  pains  of  mind 
equal  to  the  evils  feared.  But,  when  ferious  thoughtfulnefs, 
a  due  anticipation,  and  a  proper  ccndudt  will  contribute  to 
turn  a  forefeen  calamitous  event  to  our  advantage,  reafon  de- 
clares we  ought  to  confider,  though  the  confideratioii  fhould 
hurt  our  feelings  and  difturb  our  prcfent  eafe.  If  we  cannot 
wholly  avert  the  evil,  hut  only  meliorate  fome  of  its  moft  ag- 
gravating circumftances,  this  would  be  a  fufficlent  motive  to 
attention  in  other  cafes  of  infen'or  cenfetjuence,  how  much 
snore  in  a  bufmefs  of  infiEite  moment  ? 

Reafon  and  nature  dida^e  that  a  common  fate  ou2;ht  tc 
be  a  common  concern.  And  death,  without  any  tedious  de- 
ductions from  preniifes,  or  a  long  procefs  of  reafoningy informs 
us  immediately  what  ought  to  be  fully  afcertained.  Death 
cuts  fiiort  all  laborious  inveftigations,  and  fixes  duty  inltanily 
by  a  natural  anticipation.  When  in  ar.guifli  and  pain  the 
mind  diredly  applies  itfclf  to  inventions  for  lelief,  and  eager- 
ly catches  at  every  nieafnre  fuggelted  for  this  intent.  This  d;{- 
pofition  which  in  itfelf  is  both  natural  and  innocent.  )  et  bv  a 
wrong  direiftion  often  plunges  into  the  vvorll  of  confcquences^ 
Through  ignorance,  impatience,  blindnefs  and  fuperftition  of 
mind,  the  never  failing  concomitants  of  diftrel's,  what  wild  un- 
happy and  ridiculous  methods  art  frequently  taken  for  relief  ? 
Counfels  are  heard,  and  meafures  adopted  without  attention 
to  their  fuitablenefs  to  the  nature  and  caufes  of  the  trouble, 
and  confequent  aptnefs  to  redrefs  it.  The  origin  of  forrcvi's 
muit  be  uuderflood,  in  order  properly  to  apply  the  balm  of 
confolation.     And  it  is  likewife  wife,  to  learn  how  I'ar  the  belt 


C  39^  1 

application  is  capable  of  healing  the  malady,  and  how  far  not< 

Let  us  at  preftnt  contempiaLe  the  evil,  rngulfi:  and  diLtrefa 
of  death,  which,  viewed  in  all  its  circumftances,  is  the  moft 
grievous  event  in  this  \vn;ld.  It  is  here  in  our  text  reprefen- 
ted  under  the  painful  image  of  wearing  a  lling.  *'  The  fting  of 
*'  death  is  fin."  Death  is  awful  in  itfelf,  and  iin  c.iuPjs  it  to 
fting  like  a  ferpent  and  bite  like  aa  adder. 

None  can  here  fuppole  that  death,  fimplf  confidered,  the 
mere  dilfolution  of  the  foul  and  body,  without  any  farther 
apprehenfioas,  is  the  thing  moft  awful  j  it  is  not  this,  but  fin, 
"whivih  is  here  alfirincd  to  be  the  poifonou^  and  mortal  thing. 
It  is  fia  itfelf;  fin  ii.  fafes  the  incurable  malady;  arms  death 
with  his  twinging  p.iin,  and  anoints  him  the  king  of  terrors. 

Our  text  is  a  general  aphorifm,  offering  two  things  to  cur 
conilderation  ;  one  as  a  matter  of  faft  and  experience,  the 
other  as  the  true  realbn  and  account  of  it.  Death  is  exhibited 
in  its  nature  and  coni'equences,  as  the  moft  afflidive  event  to 
the  fons  ofmen  ;  and  therefore  the  fource  and  fum  of  all  mife- 
ry  and  diitreis.  The  melancholy  effe*5ts  whith  death  prcducesj 
however  dreadful,  arc  all  refolved  into  fin  as  their  procuring 
caufe,  and  only  to  be  rationally  accounted  for  in  this  way. 

Let  as  at  preicnt  conilder  death  as  liere  reprefentcd  wea 
ring  a  iling. 

No  relemblance  could  be  better  fitted  to  exprefs  the  fenfarion 
of  death  to  a  foul  under  a  realifing  apprchenfion  and  contem- 
plation of  it.  How  feelingly  does  it  paint  the  touches  of  an- 
gui:h,  while  the  pevfon  rcfleds  upon  the  gloomy  fcene,  medi- 
tates on  his  pail  folly,  or  anticipates  his  future  doom.  Let 
appreh  enfiuns  of  the  near  approaches  of  death  poflefs  his  mind  ; 
fcirs  ai  once  funound  him  j  ferioufuefs  mak^s  a  fuddcn  and 


forcible  entrj  into  his  foul,  and  a  thoufand  dan  gers  iunk 
bis  Cpnitc. 

There  Is  indeed  a  folemn  dread  attending  death,  confidcred 
fimply  in  itfelf,  as  a  diflodgment  from  thefe  earthly  tabernacles^ 
a  breaking  our  nearcft.  and  tendered  connexions,  forfaking  » 
known  for  an  unknown  world,  and  launching  into  a  new  and 
untried  ilate  of  exiftence.  The  faints  themfelves  often  fear  to 
die,  when  they  wifh  they  had  fliot  the  gulf  and  were  already 
dead.  Thofe  v/ho  know  that  their  Redeemer  iiveih  and  have 
the  tranfporting  aflurance,  that  when  their  flcfh  and  their  heart- 
fail,  God  will  be  the  ftrcngth  of  their  heart  and  their  portion, 
forever ;  yet  oftentimes  the  approaches  of  the  king  of  terrors- 
fill  th:ir  minds  with  dread,  and  the  gaping  grave  caufes  their 
fouls  to  (tart  back  upon  themfelves. 

Thofe  who  are  exercifed  unto  Godlinefs,  and  their  hopes^ 
not  {o  comforting  and  fupporting,  death  caufes  them  at  fea- 
fons  to  tremble  and  makes  them  horribly  afraid. — Others  who 
are  harraffed  with  doubts  and  fears,  relpeding  whom  fweet  cha- 
rity that  hopeth  all  things,  and  interprets  them  in  their  favour, 
are  frequently  tormented  upon  a  fick  and  dying  bed. — Some 
again,  ihro'  flrong  mifgivings  of  heart,  are  all  their  life  time 
fubjecl  to  bondage  thro'  fear  of  death  ;  yet  the  tendernefs  of 
their  walk,  and  favorinefs  of  their  converfation,  influence  o- 
thers  to  hope  better  of  them  than  ihey  do  of  themfelves.  It 
is  not  always  the  chriftians  who  poflefs  the  greateft  confidence 
of  their  own  good  eRate,  and  profefs  the  higheft  afTurance  and 
hope,  that  ftand  foremoft  in  the  opinion,  or  enjoy  the  largest 
{hare  of  charity  among  their  bretliren- 

Waving  thefc  matters  found  in  the  conrtant  experience  of  the 
faithful,  if  we  confider  death  in  the  mod  fimple  and  abftraft 
manner,  a  part  from  thofe  circumftances  which  eminently  con- 
ftitute  it;  fting,  we  fiiall  find  the  effects  fnch  as  fully  authorifft 


r397  3 

the  emphatlcal  expreflion  of  the  apoftle  here  before  us.  Ap« 
prehenfions  of  it  are  admitted  with  reludance  and  even  with 
horror  by  the  generality  of  mankind.  Many  by  ficknefs  confi- 
ned to  their  chambers,  and  death  apparently  making  rapid  ad- 
vances towards  them,  yet  this  uncomfortable  fuhjsdl  muft  not 
be  mentioned  to  them  for  the  world.  The  phyfician,  who 
has  charity  and  magnanimity  enough  to  intimate  to  his  patient 
his  cafe  is  dangerous,  his  difeafe  baffles  the  power  of  medicine, 
and  it  is  neceflary  for  him  to  prepare  for  his  great  change, 
runs  the  rifle  of  being  difcarded  by  the  family  and  employed  no 
more.  If  the  minifter  Is  fent  for,  after  he  enters  the  houfe, 
before  he  can  reach  the  apartment  of  the  Tick,  how  many  whif- 
pers  and  cautions  mull  he  receive,  not  to  mention  the  dreadful 
words  ceath,  judgment  or  eternity,  for  the  perfon  is  feeble  and 
weak,  and  to  fpeak  of  thefe  things  may  be  hurtful  to  hlm- 
Thus  many  never  feem  to  think  of  death  when  they  are  in 
health,  and  their  friends  will  not  fuffer  them  to  hear  of  It  when 
they  are  ficlfc  But  If  any  unforefeen  accident,  or  fome  impru- 
dent vifitant  fuggefts  the  cruel  idea  of  dying,  and  the  impor- 
tance of  preparation  therefor,  the  thought  fliecks  them  beyond 
•onception,  itimbitters  all  their  hopes  and  they  cannot  recover 
comfort,  till  their  minds  are  diverted  from  the  ferious  theme, 
and  the  imprefllon  fo  far  loft  and  overborne,  that  It  appears  as 
an  imaginary  and  uncertain  event.  Many  who  are  ready  to 
acknowledge  they  muft  die,  yet  place  it  fo  far  into  future  time, 
that  they  can  fay  to  their  foul,"  Soul  take  thine  eafe  and  plea- 
"fure  thou  haft  life  and  enjoyments  fecured  for  many 
«  years.'* 

The  horror  of  death  appears  alfo  in  this,  that  it  dlfpofeb  the 
mind  to  a  kind  of  involuntary  devotion  and  fanctity.  Any 
occafionthat  awakens  ferious  thoughts  of  eternity,  immediate- 
ly producer  this  eflFeft.  The  heavy  and  the  gay,  the  dull  and 
the  cheerful  are  alike  in  this  matter.  They  betake  themfelves 
to  devotion  as  the  common  refource.     Let  an  objecl  of  morta- 


]\t7  be  pierejitfd,  let  an  intlmr.te   cr  c#rnpanion  be  fuddeniy 
fnatched  away,  how  are  they  ftruck,  and  how  fnrprifing  is  the 
alteration  ?  Efpecially  if  an  epidennic  reigns,  and  there  be  any 
apprehenfions  of  the  difeafe  attacking  themfelves  ;  it  is  not  ea- 
fy  to  defcribe  the  damp  it  gives  to  their  fpirits ;  it  fmlcs  into 
their  hearts^  and   anxiety   and   foreboding  fears  deRroy  the 
tranquility  of  their  minds.     It  oftentimes  extends  its  infiuence 
to  the  features,  throwing  an  air  of  penfivenefs  into  their  coun- 
tenance, robbing  both  the  heart  of  its  griiety  and  the  face  of  its  jj 
fprightlinefs,  and  covering  them  with  a  heavy  and  forbidding' 
gloom.     Uneafy  impreillons  difplace  their  thoughts  of  mirth 
and  pleafure,  at  leall  for  a  while,  and  they  become  mopifh  and 
ferious.     What  does  all  this  argue,  but  that  the  ftingof  death  is 
very  painful,  and  from  its  bitter  effe^s  none  of  the  children  of 
men  can  pretend  to  an  exemption.     Let  fome  infeftious  difeafe 
fpread  its  baneful  contagion,  how  many  faces  gather  palenefs 
and  the  refolution  of  the  heroes  of  impiety   fail  them.     Theif 
hands  cannot  perform  their  enterprife,  and  their  "hearts   lofe 
their  relifh  for  their  wonted  delights.     The  daughters  of  mu« 
fic  appeal  to  be  brought  low ;  the  tabret  and  the  dance  ceafe  ; 
the  cards  and  the  dlce^muft  not  be  brought  into  view;  their 
feats  in  the  theatre  and  places  of  public  amufement  and  plea- 
fure are  empty. — vVhat,  O  finners,  is  the  reafon  of  this  fudden 
change  ?  what  is  the  caufe  of  this   reformation  ?  does  defire 
fail?  from  whence  thefe  qualms  of  religion?     Did  you  not 
formerly  declare,  that  thefe  things  were  madnefs,  that  feriouf.. 
ntfs  was  hypocjify  and  grimace,  and  that  pleafure  was  the 
life  and  element  of  nian.     The   unhappy   wretch  from  the 
horror  of  his  confcicnce  replies,  "  I  always  thought  there  was 
ibm.ething  in  religion,  but  I  never  before  coniidered  death  as 
weariiig  a  fting.     I  feel  diftrefled.     DcKth  making  fuch  rava- 
ges  around  me  has  changed   my  fenlimcnts ;  but  when  the 
prefent  mortality  Is  over,  1  hope  I  fhall  recover  my  fpirits 
33.iin." 


[  399  3 

The  fears  cf  death  alfo,  while  die  paroxifm  contlmies,  oFtea 
arive  perfons  into  athoufand  faperftijons.  They  will  now 
pray  mox-e  than  others  ;  go  to  church,  that  formerly  un. 
frequented  place,  more  than  others  ;  go  to  every  religions  foci- 
ety  they  hear  of;  but  when  the  fweeping  peftilence  is  pnft,  and 
their  fears  fubfide,  they  generally  cTneige  {T(m  their  glooms, 
refume  their  former  chara<5ler,  and  frequently  rtturn  to  their 
wonted  courfes. 

This  fubjecfl  has  been  viewed  in  a  general  way,  let  us  now 
attend  to  it  more  particularly,  and  inveftigate  wherein  the  ^in-j 
of  death  conatls,  and  defcribo  thofc  things  which  are  fuppofed 
to  conftitute  it.  All  things  ad  at  a  diilance  with  a  feeble  in- 
fiuence  ia  ccmparifon  of  what  they  do  when  they  are  nigh. 
We  can  eaiily  remove  death  to  a  vaft  diflance  indeed,  yea  in- 
-confideration  will  perform  this  of  itfelf  beyond  all  conception. 
"But  let  the  mind  be  alarmed  with  the  apprehenfion  of  iis  near 
•approach,  it  fheds  abroad  confteriiation  and  horror  like  the 
approximation  of  a  comet  to  the  path  of  the  earth's  cibit. 
It  is  not  perhaps  the  near  approach  of  death  fimply  in  itfelf 
but  the  incalculable  circumftances  in  its  train,  which  produce 
^bis  ftransre  efFed.  Thefe  things  iinobferved  before  create 
appearances  to  the  mind,  to  which  it  had  not  previoully  paid 
attention. 

Do  ariguifii  and  pain  confticute  the  fting  of  death  ?  how  ma- 
Vxj  have  declared  ibey  would  fuffer  greater  degrees  of  pain  to 
^,  delivered  from  torments  of  mind  ?  The  mind  tlierefore  is 
unquedicnably  the  feat  of  this  diOrefs.  If  we  attentively  con- 
fider  what  weourfclves  have  e>'perienced,  or  what  othf^rs  have 
more  exprefsly  declared,  we  fhall  find  the  ground  of  the  trouble 
in  fomc  or  all  of  the  following  things  j  a  dread  of  the  divine 
dirplcafure  ;  an  uncertainty  with  regard  to  thsir  condition  in  i 
future  (late;  and  a  feaiful  looking  for,  of  wrath  svid  Cer/  in- 
di'cTiation. 


~   #< 


1 40Q 1 

Thus  the  clrcnmfiances  and  confequcnces  of  deajhraiic -cer- 
tain appiehenfions  in  the  mind  which  form  its  fting.  There 
are  none  of  us  who  have  lived  any  confiderable  time  in  the 
wo:  Id  but  by  ficknefs  or  fome  accident  have  had  death  brought 
near  to  us,  and  perhaps  ^'e  have  been  filled  with  no  fmall  fear 
or  terror  What  was  it  made  us  afraiii  ?  Was  it  the  natural 
pain  we  fhould  fufFer  in  the  article  of  diflnlution  ?  Was  it  the 
mere  horror  of  dying  ?  Was  it  a  dread  of  annihilation  or  fal- 
lincc  in:o  non  exiilence  ?  None  of  thefc  thinajs  affliflcd  us. — 
But  after  death  there  was  a  judgment,  and  after  judgment  ;? 
tremendous  eternity.  Thefe  created  mifgivings  of  heart  and 
tormenting  anticipations  of  a  difnial  futurity,  A  fecret  dread 
lay  fmothered  in  our  bread,  that  our  good  things  were  paft, 
and  that  we  wuil  now  receive  evil  tilings  from  the  hand  of  an 
offended  God,  and  drink  the  dregs  of  the  cup  of  his  fury,  and 
fuftain  all  the  fiercenefs  of  his  wrath  forever.  What  anguiHi 
and  pain  can  be  compaied  to  this  ?  What  can  create  a  moife 
envenomed  fting  ?  To  fee  a  fellow  creature  or  a  fitend  drawin  g 
near  to  the  agonies  of  di/iolution,  and  profeffing  great  uncer- 
tainly, or  no  hope,  and  his  pafl  life  afcertain  to  all  around  hirrt 
the  propriety  of  his  profeffion,  what  inconceivable  anguifli  muft 
it  caufe  in  view  of  his  dreadful  doom  ? 

What  is  the  reafon,  that  many  who  afe  bold  and  intrepid 
in  life,  who  fcem  to  fear  neither  God  nor  m.an,  can  outrage  th-e 
laws  of  civil  fociety,  and  the  rules  of  decorum  with  a  kind  of 
rnatchlefs  and  impious  heroifm,  grov.'  timorous,  weak  and 
fuperftitious  when  they  come  to  die?  Perfons  who  hated  and 
avoided  all  religion  and  religious  worfiiip  while  in  health, 
when  dying  they  muft  have  prayers  made  for  them  in  abun* 
dance  both  public  and  private.  What  is  the  caufe  of  this 
mighty  change  and  remarkable  reformation  ?  It  is  plain 
however  they  defpif^d  God,  devotion,  and  holy  exercifes  in 
life,  that  they  woukl  now  wifh  for  the  fiiendlhip  of  heaven 
aiid  be  found  in  devotional  frames  in  death.  I  grant  there  are 
a  i'ew  vilio  have  net  apoftatifed,  or  fallen  uito  thefe  religious 


r4oi  J 

-grfaTrn-  in  a  dying  hour,  but  have  liailily  leaped  the  precipice, 
plunged  into  death,  an  J  have  faved  their  furviving  companions 
the  mortifying  blu!):,  that  they  did  not  die  with  kis  impious 
bravery  than  they  lived.  But  thole  ftupid  and  h;irdy  fons  of 
iniquity  and  infideHtfp.who  die  as  indevoutly  as  they  lived,  are- 
as rare  as  blazing  cointts  among  the  ianumerabk  llar^. 

But  what  is  the  true  origin  cf  all  that  dirtrefs  attending  th* 
ii  diffjlution  cf  this  mortal  frame?  Our  aooftle  folves  the 
problem  by  aflTuring  us  "  That  the  fting  of  death  is  fin."  Sin 
is  the  univerfal  caufe  of  all  thefe  afflicting  appearances,  of  all 
v.'e  feel  and  fear,  of  all  pains  of  body  and  diftrefs  of  rnind.- 
Now  if  all  the  agonies  cf  body  tin  J  horror  of  foul  which  ufu- 
rdly  attend  this  event  arife  from  fin,  we  then  fee  the  propriety 
of  the  aflertion  in  ovrv  text.  Allow  the  fcriptures  a  divine  au- 
thority, and  ail  daputalion  on  this  head  muft  be  fiienced  ivir- 
ever.  They  account  for  death  and  all  its  aw^ful  concomitants 
jn  the  moft  certain  and  rational  way.  That  we  fuould  be  pu- 
niflied  with  the  fevered  pains  of  body  and  agonies  of  mind  by- 
an  infinitely  gooJ,  jult,  merciful  and  holy  God,  who  dovh  not 
affliifl:  willingly  nor  grieve  the  children  of  men,  muftbe  points 
myfterlous,  and  facfts  abfolutely  unaccountable,  without  the 
fuppofition  of  fin  in  us  as  laying  the  foundation  of  fjch 
treatment.  Let  the  '^*hole  tribe  of  infidels  come  forward  v.-Ith 
their  rnighty  and  boaried  reafon,  and  account  for  thefe  fafts  in 
any  otlier  way,  and  divine  revelation  fijall  be  difcarded.  But  if 
the  fcriptures  and  thefe  alone  give  us  a  plain  and  eafy  folurion 
of  all  thefe  things,  of  all  thefe  appearances  ami  effects,  thea  let ' 
us  acquiefce  in  their  divinity,  and  apply  the  raeafures  of  reco. 
very  and  falvation  which  they  prefcribe.  Sin  is  the  true  and 
r.eal  caufe  of  all.  Sin  is  the  fting  of  every  pain  and  death  itfelf. 
Sin,  unforgiven,  binds  over  to  the  penalty  of  that  law,  of  which' 
it  is  a  violation.  A  perfon's  refledions  on  his  pad  life,  that 
his  degenerated  appetites  and  paflions  are  unmoriitied,  that  all 
liis  crimes  ftand  charged  againll  him  in  the  book  of  God,  an<^ 


[  402  -} 

thzt  he  has  never  fled  to  Chrift  Jefus  for  refuge,  mud  in  th* 
hour  of  death  fill  his  foul  with  thofe  tormenting  feelings  and 
amazingly  keen  twinges,  which  are  incur  text  denominated 
the  fling  of  death. 

Allow  me  to  dofe  this  fubje(5b  in  a  brief  addrefs  to  inconfi* 
derate,  carelefs  and  fecure  fmners,  to  thole  who  are  devoted  to 
the  world,  the  gratification  of  their  prefent  defires,  and  are 
overwhelnaed  in  carnal  pleafures.  Death  will  foon  ccme  an^ 
you  mull  appear  in  judgmfcnt.  What  mean  you  then,  O  finners„ 
to  deep  and  trifle  in  your  prefent  condition  ?  Know  ye  not 
that  ye  mu(l  die  ?  Is  not  death  at  the  door  in  refpeiS  to  many  i 
Wh.it  fignifies  a  few  months  or  years  ?  They  \^;11  be  quickly 
paft  and  iirecoverably  gone.  The  honeft  hour  of  dying  you 
j.annot  evade.  To  the  bar  of  an  incenfed  God  you  muft  come. 
You  know  your  fins  are  unpardoned,  and  that  you  have 
not  made  your  peace  with  heaven  by  faith  in  Jefus  Chrift,  and 
peradvcnture  your  fouls  anticipate  your  future  deftiny. 

You  are  ready  to  fay,  "  God  forbid  we  do  not  feel  any  in- 
ward horror,  or  fting  of  fm  ;  our  confcitnces  do  not  trouble  us^ 
and  we  hope  in  divine  mercy."  Remembtr  your  confciences 
may  be  ftupified  with  the  cares,  amufements  and  pleafbres  of 
the  world,  and  your  hopes  of  mercy  may  be  ill  founded  antJ 
Jallacioas.  You  may  be  crying  to  yourfelves  peace,  peace^ 
when  fudden  dellrudion  is  ready  to  bunt  upon'  you.  Many  a 
lime,  the  more  eafy  and  inapprehenfive  fmners  have  appeared, 
the  more  dangerov.s  and  alarming  was  their  cafe.  Confider 
what  may  ferve  to  keep  you  quiet  now,  may  not  be  able  tc 
keep  you  fo  when  you  come  to  die.  Your  prefent  freedom 
from  diltrefs  may  be  occafioned  by  your  hurry  of  bufmeis^ 
your  expeflations  of  more  leifure,  and  a  thouland  impfrtment 
frivolities.  The  comforts  and  concernments  of  life  form  tbeni- 
iclves  into  a  kind  of  fuprenie  portion  and  felicity,  and  ofterv 
abforb  all  feri^us  confi deration.    Bat  circumftances  will  change 


::*^ff^^ 


^J*t^ 


[  403  ] 

tt  death,  and  the  hurry  of  ihe  world  and  its  pleafures  will  net 
be  able  to  divert  you  from  reBefting  on  the  ftate  of  your  fouls. 
Remember,  God  is  holy  and  juft  as  well  as  merciful,  and  your 
prefeat  piUiations  and  excufes  for  fin»  whieh  render  it  eafy  for 
your  inconfiderate  hearts  to  retreat  to  divine  mercy,  may  then 
be  difplaced  by  impreffious  of  divine  vviath,  by  a  confcioufncfs 
of  unpardoned  guilt  and  fearful  forebodings  of  angry  indig- 
nation. Thofe  hopes  of  mercy  which  many  profefs,  and  a 
dead  faith,  are  fatal  things ;  they  keep  you  from  thinking . 
they  lull  your  confciences  to  fleep,  and  will  at  at  laft  pierce  you 
through  with  many  darts.  H^w  infinitely  wnhappy  is  fuch  i 
condition  ! 

Awake,  O  finners,  "before  death  approaches ;  before  it  be 
too  late.  Lay  your  ways  ferioufly  to  heart.  Begin  to  enquire 
in  good  earned,  "What  fiiall  we  do  to  be  faved?"  Confefs 
your  fins,  humble  youfelves  foi  your  traflfgreffions  ;  turn  unto 
the  Lord  and  his  ways  with  your  whole  hearts.  The  arms  of 
Uiviii;  mercy  are  innnitely  extended  for  the  reception  of  the 
chief  of  fmners,  who  are  willing  to  return  to  God  by  faith  in 
Chiifi  Jefus.  Be  perfuadtd  in  this  your  day  to  confider  the 
things  which  pertain  to  your  eternal  peace. 

Are  there  any  thoughtful;  awakened,  or  concerned  fouls  in 
this  alf^mbly,  let  them  attend  to  the  fweet  and  endearing  voice 
cf  the  conipaiTionare  Piedeemer.  "  Come  unto  me  all  ye  that 
«'  are  weaiy  and  heavy  laden,  and  I  v.'iU  give  you  reft." 

If  unpardoned  fm  be  the  fting  of  death,  let  true  penitents  and 
real  believers  magnify  divine  grace,  live  by  faith  on  Chrift 
Jefus,  «B;  not  conformed  to  this  world;  but  be  ye  trans- 
"  formed  by  the  renewing  of  your  mind,  that  ye  may  prove 
"  whit  is  that  good  and  acceptable  and  perfe«fl  will  of  God." 
iSee  that  you  ke^'p  your  confciences  undefiled  ;  keep  confcien- 
ces  void  of  cii'eace  towards  God  and  towards  man. 


BBBUjaijgM  BtiiMjiiii«»wpt»iii>HitMiiiwiiHiiiiKii)i«tMBHmJwiwuTO?»^gaBegaPBfr 


SERMON    XXXVI. 


T 


^he  lajt  enewy  dtjircyed. 


1  Cor.  XV.  26.     The  lajl  emmy  that  JJ^all  be  dejlroyed  is  deaths 


MELANCHOLY  death  mrft  again  be  tbe  fubjea  of  our  medi- 
tations. This  gloonny  theme  fiiuuld  not  be  dwelt  upon  fo  long»- 
but  it  is  abfolutely  neceflary  we  faould  foon  enter  the  lifts  and 
hold  a  conflid  with  it,  hence  it  is  an  inftance  of  the  higheft  wif- 
dom  to  be  in  readinefs  for  the  comb.it.  If  there  be  an  enemy  who 
V  ill  fureiy  attack  us,  whom  we  can  neither  appeafe  nor  avoid, 
it  would  be  the  extremity  of  folly  to  negledl  preparation  for 
the  engagement.  And  would  it  not  manifeft  a  found  judg- 
ment and  a  good  underftanding,  feeing  his  affmlt  is  not  to  be 
efcaped,  to  enquire  whether  there  be  any  method  by  which  he 
may  be  overcome  ?  I  mull  now  fpeak  of  that  which  will  foo^ 
clofe  my  mou:h  in  the  profoundeft  ftlence,  and  you  muft  hea 
of  that  which  will  fliortly  flop  your  ears.  And  we  fliall  nei- 
ther fpealc  nor  hear  any  more  till  the  laft  trumpet  fhall  found, 
and  the  bright  morning  of  the  refarrcv^ion  open. — 


L 


40;  1 


Was  iha  dread  pomp  of  a  funeral  prefented  before  us,  the  fi« 
lent  proceffion,  the  fad  tr^in  of  mourners,  the  berieved  friends 
taking  a  final  lad  lock,  groaning  out  a  farewell,  eyes  and  hearts 
iiUerit  upon  the  gafping  grave,  the  hollov/  murmurs  of  the  fal- 
ling clods  fending  forth  a  doleful  found,  a  difcourfe  on  death 
might  then  have  a  double  force,  and  make  the  imprefllons 
deep.  Altho'  this  painful  appearance  is  not  at  prefcnt  pp.fllrg 
in  review,  yet  it  is  an  objed:  fo  frequent,  that  we  muft,  me- 
thinks,  always  bear  upon  our  minds  the  image.  As  by  an 
immutable  flatute  of  heaven,  it  is  appointed  unto  all  men  once 
to  die,  therefore  a  proper  confideration  of  death  can  fcarcely 
at  any  time  be  needlefs  or  impertinent.  Are  there  any  here 
who  can  objeA  and  fay,  that  reflexions  upon  our  mortality 
are  vain,  for  men  are  naturally  too  fenfible  hereof  and  too 
much  dread  the  name  ?  If  this  were  juft,  there  would  be  no 
need  of  fuch  a  pious  afpiration  handed  down  to  us  in  the  divine 
cmclss  :  "  O  that  they  were  wife,  that  they  underftood  this, 
"  that  they  would  confider  their  latter  end."  Notwithftanding 
death  is  certain,  and  preparation  for  it  of  the  greateft  impor- 
tance, yet,  alas  !  how  few,  how  very  few  lay  it  ferioufiy  to 
heart ;  how  few  are  engaged  to  have  its  power  deilroyed  be- 
fore it  flay  them  ?  While  it  is  the  king  of  terrors  to  the  world, 
many  remain  ignorant  of  its  chief  injury,  thinking  it  hath 
done  its  utmoft  when  the  connexion  between  the  foul  and  body 
is  diflblved,  confidering  not  that  the  everlafting  feparation  of 
both  from  the  fountain  of  bleffednefs  is  ftill  infinitely  greater* 
Tor  what  is  temporal  when  compared  with  eternal  death  ?  To 
think  of  the  feparation  of  thofe  near  and  dear  companions, 
the  foul  and  body,  of  thedebafement  and  horrors  of  the  grave, 
the  bed  all  ftencli  and  putrefadion,  the  coverlit  crawling  v,crms 
— is  fad  and  melancholy.  They  are  very  unwelcome  and 
dlfmal  tlioughts  to  the  minds  of  finners,but  what  fellows  after 
is  inconceivably  more  difnial,  and  inexpreiTibly   more  terrible. 

•  But  is  there  no  efcape  from  this  dellroying  enemy  ?    Muft 
a!!  become  his  prey  ?  And  (liall  he  ilill  triumph  and  pafs  un- 


r  4o5  3 

V^^iiquiHied  ?  Our  text  affords  here  an  anf*v\'er  of  fwc^-t  joy 
ii.a.d  the  ftrongeft  confolation,  that  this  univerfal  dellroytr 
inall  be  deltroyed.— "  The  laft  ericmy  that  fijall  hz  deftroyeJ 
«'  is  death."  Tho'  he  is  an  enemy,  and  the  laft  enemy,  yet 
his  conqueft  and  dcftrudion  is  certain.  This  is  a  piociotls 
hope  and  a  tranfporting  confideratlon,  that  tho'  he  ham  and 
will  reign  long,  yet  he  will  not  reign  always.  Thi.s  our  glori- 
ous Saviour  and  all  conquering  king  hath  done,  and  will  in- 
fallibly accomphfli.  Thus  the  captain  of  our  falvation  hath 
declared,  '<  O  death,  i  will  be  thy  plague,  O  grave,  I  will 
*«  be  thy  deftru^ion.'*  His  arm  is  almighry,  and  he  goes 
forth  conquering  and  to  conquer.  And  the  laft  enemy  he  will 
vanquifli  and  fubdue  is  death.  But  in  leading  your  attention 
particularly  thro'  this  fubjeft,  %v«  fhall  endeavor  to  fhow, 

Fuft,  how  death  is  an  enemy. 

Secondly,    eftablifli  this    truth,  that  this  enemy   ftall  hi 
4e(trcyed. 

Firft,  let  us  confider  this  chief  of  ail  enemies.  Itisufual 
for  the  facred  volume  to  employ  fenfibie  images  to  communi- 
cate to  our  minds  fpiritual  ideas.  Hence  our  ruin  by  fin,  and 
recovery  by  tlie  redemption  cf  Chrift,  are  often  exhibited  to 
us  in  warlike  or  military  terms.  Thus  Satan  is  faid  to  lead 
us  captive  ;  Chriil  is  fiiled  the  captain  cf  our  falvation  j  fin  is 
fpoken  of  as  bondage,  chains,  imprifonment;  religion,  as  liberty, 
freedon^, deliverance,  vi(5lory,&c.  Thereforeall  obftruflionsand 
impediments  which  interrupt  our  pa/Tage  to  everlafting  blelled- 
wfs  and  felicity,  are  denominated  enemies.  Death  is  repre- 
fented  as  the  laft  of  theic  enemies,  becaufe  he  is  the  laft  with 
which  we  have  to  engage  in  this  world,  and  it  is  the  laft 
which  will  be  deftroyed.  For  he  never  will  be  compleatly 
and  perfeftly  conquered  until  the  lefurrection,  when  he  muft 
Surrender  up  ail  thnfehc  hatb  confined  in  his  cold    piifon  for 


[  407  J 

tliourands  of  ages.  He  hitnfelf  mud  then  die  and  ceafe  fore. 
Ver,  for  after  this  event  there  will  be  no  more  death.  But  in 
this  world  he  reigns  and  triumphs,  and  will  hold  his  dominion 
as  long  as  it  endures.  Death  is  an  enemy  to  the  whole  hu- 
man nature  j  an  enemy  to  every  individual  of  the  race 
of  man ;  an  enemy  to  the  body ;  an  enemy  to  the  foul ;  an 
enemy  to  the  fianer ;  and  an  enemy  to  the  faint. 

Pirll,  he  is  an  ensmy  to  the  body.     This  curious  machine, 
which  was  fearfully  and  wonderfully  made,  he  renders  it  as 
though  it  had  never  been.     He  removes  the  pins  of  this  grand 
tabernacle,  and  reduces  it  to  its  primitive  dud.     This  glorious 
frame,  which  had  been  long  in  rearing,  and  on  which  the 
pains  and  labour  of  years  had  been  expended  to  bring  to  matu- 
rity and  perfedion,  is  in  an  inftant  tumbled  into  ruin.     So 
that  in  which  we  much  delighted,  and  from  which  we  enter- 
tained the  higheft  expe<ftations,  immediately  is  made  fo  difa- 
greeable  to  us,  that  our  friends  wifti  it  buried  out  of  their  fight. 
What  care,  attention  and  tc''  doth  it  take  to  rear  fuch  a  crea- 
ture as  man  ?  and  when  finifhed  in  our  fond  apprehenfions  and 
fitted  for  fervice  and  ufefulnefs,  then  does  death  quickly  blatl 
our  hopes,  and  deftroy  in  a  moment  the  labour  of  a  number 
of  years.     Truly  it  may  be  faid,  «  All  flelh  is  as  grafs,  and 
«  all  the  glory  of  man  as  the  flower  of  grafs,  the  grafs  wither, 
**  eth  and  the  flower  thereof  falleih  away."     How  fuperior  and 
noble  a  creature  doth  death  deftroy  i    To  day  the  body  is 
beautiful,  all  the  parts  performing  their  feveral  fundions ;  the 
heart  moving,  the  lungs  playing,  the  blood  circulating,  the 
fpirits  fine,  but  to-morrov/  death  comes,  touches  fome  mufcle 
or  nerve,  difconcerts  fome  wheel,  cafts  an  invifibie  particle  cf 
infedion  into  the  infpiied  air,  and  all  (lands  ftill.   We  breathe, 
we  fpeak,  we  think,  we  acl  no  more.     Our  pulfe  ceafes  to  beat, 
and  our  eyes  to  behold  the  light.  Oar  eari  will  hear  the  voice 
of  melody  no  more  ;  our  ftrength  is  gone  ;  our  natural  warmth 
is  turned  into  an  earthly  cold,  and  our  comeliaefi  into  gha^lly 
dcformI:y.    This  mighty  change  doth  death  perform.     The 


prince  citiinot  irei'ifi  him  by  his  majefty,  nor  the  llrong  by  Ws 
might.  Commanders  muft  here  obey,  and  conquerors  are 
here  conqaered.  The  rich  cannot  bribe  him,  the  learned  ora- 
tor with  all  the  profufion  of  his  eloquence  cannot  perfuade  him: 
to  pafs  him  by,  nor  can  the  flcilful  phyfician  fave  himfelf  from 
the  mortal  ftroite.  All  have  finned,  all  muft  die=  "  Duft  wc 
*'  are  and  to  duft  we  muft  return." 

Secondly,  Death  is  alfo  an  enemy  to  the  foul.  The  body 
and  foul  in  their  orignal  formation  were  defigned  to  dwell 
perpetually  together.  Therefore  thefe  intimates  have  the 
ftrongeft  inclination  and  attachment  to  each  other.  The 
reparation  cannot  be  made  but  by  the  unnatural  violence  of  a 
cruel  enemy.  Yea,  the  foul  of  the  faint  clings  to  the  body. 
They,  who  poHeis  the  fulleft  affurance  of  a  tranflation  to  glorys 
feel  great  defires  that  the  body  fliould  be  taken  along.  The 
apoftle  himfelf  "  Did  not  defire  to  be  uncloathed,  but  rather  to 
<'be  cloathed  upon,  that  mortality  might  be  fwallowed  up  of 
"life."  That  is,  be  tranflated'^t  once  into  the  celeftial  ftate 
without  the  horrid  pains  of  a  diflblution.  A  feparation  was 
terrible  even  to  the  human  foul  of  Chrlft  himfelf,  hence  he  ear- 
neftly  prayed  that  this  cup  might  pals  from  him.  Therefore 
wt  have  perfedJ  affurance  that  death,  as  deaths  muft  be  unwel- 
come as  it  is  unfriendly  to  every  creature.  It  is  a  natural  evil 
in  itfelf,  abhorred  by  foul  and  body.  There  is  no  principle 
•in  human  nature,  on  which  there  can  be  grafted  a  reconcilia- 
■tiou.  The  higheft  degree  to  v/hich  grace  can  raife  the  faint  In 
'this  life^Ji  only  a  fubmiHion  to  die  divine  will,  and  to  fay, 
""  Not  my  will  but  thine  be  done."  Death  is  ftill  hated  as  an 
■enemy,  though  there  is  a  fweet  acquiefcence  in  the  will  of 
heftven.  The  faint  moft  willing  to  die,  wills  not  death ;  and 
hU  'his  willinguels  to  die  is  merely  as  the  reconciliation  of  a 
fick  man  to  the  haieful  prefcriptions  of  the  phyfician  that  he 
may  obtain  health. 

Thirdly,  to  the  guilty,  unpardoned,  and  unrenewed  Cnner 


I  409  J 

cfeath  Is  an  enemy  Indeed.     He  is  to  him  the  king  of  all  ims^ 
ginable  terrors,  terrible  in  itfelf,  and  more  terrible  in  its  confe- 
quences  ;  it  is  here  a  mere  palT^ge  from  tolerable  to  intolerable 
milery.     Could  the  unhappf  foul  be  fure  that  tl^.cre  is  no 
vengeance  to  feize  it  after  death,  that.there  is  no  more  forrow 
^r  anguifli  to  be  felt  only  the  expiring  agony,  that  he  hath  - 
nothing  to  fuffcr  but  the  lols  of  exiftence,  this  would  feem  an  ■ 
evil  that  might  be  endured.     But  it  is  the  living  death;  fays  ■ 
one,  the  dying  life,  the  endlefs  woe,  to  which  deatii  leads  the 
guilty  foul,  -.vhich  makes  it  unfpeakably  terrible.     The  utt^r 
darknefs,  the  unquenchable  fue,  the  living  and  gnawing  worm, 
the  eternal  flames  of  Jehovah's  wrsyth,  thsfe  are  the  horroj, 
thcfe  are  the  fling  of  death  to-  the  ungodly.     Thus  to  imoenl- 
tent   (inners  he   is  M  enemy   clo?^thed    ^vith   inccnciivabia 


terrors. 


Fourthly,  he  is  an  enemy  t^  the  faints  themn^ves.    Of  thofe  - 
who  are  truly  fanSified  the  apoftle  is  here  pi  i nci pally  fpeaking^^ 
and  of  the  advantages  which  they  receive  hj  Chrift,  among 
thefe,  this  is  one,  that  the  enemy  deatli  Ihal!  be  deftroyed, 
which  fully  affures  us  that  death  is  an  enemy  to  them  as  well 
as  others.     By  accident  it  is  rendered  friendly  to  them,  thro' 
tlie  conquea  Chrift  has  obtained  over  it,  yet  in  its  omi  nature, 
and  in  many  refpe^s,  it  is  an  enemy  ftilh     It  is  a  monfter  full 
of  horror,  if  we  confider  the  ghaftly  palenefs,  the  ftifF  cold» 
the  forbidding  vifage,  diftorted  eyes  and  convulfed  limbs  of 
the  dying  ;  and  afterwards  if  we   think  of  the  corruption  of 
the  grave,  the  putrefaaion  of  the  flelh,  all  things  vlfibleare 
expreSons  of  enmity  in  the  extreme.      It  is  an  enemy  as  it 
removes   them   from   the   converfation   and  intimacy  of  their 
agreeable   friends,   as  it   imprifons   one   part  of  them  in  the 
earth,  and  as  it  prevents  their  complete  bleiTednefs  and  fehcity, 
which  they  will  not  eajoy  till  after  the  rafurreaion.      Thus  it 
is  death  is  an  enemy  to  the  vhok  nature  and  race  of  man- 
But,  glory  to  God,  ihis  enemy  Aall  deftroyed  ;  death  itfelf 


ftall  die.  Altho'  it  is  the  laft  enemy,  yet  it  fiiall  furely  be  . 
conquered.  "  The  laft  enemy  that  fhall  be  deftroyed  is 
«'  death." 

This  brings  me  to  the 

Second  thing  propofed,  which  was  to  eftabhfh  this  truth, 
that  this  enemy  fhall  be  deftroyed.  As  we  have  feen  the  ini- 
jnical  vifage  of  death,  let  us  contemplate  the  conqueft  of  it  by 
the  all  powerful  love  of  the  Redeemer.  We  have  confidered 
what  fm  hath  done,  let  ns  contemplate  what  grace  will  do. 
As  we  have  noticed  the  ftrength  of  the  enemy,  we  will  new 
obferve  the  irrefiftible  power  and  victory  of  the  Saviour,  the 
glorious  conqueror  of  death.  The  beginning  of  the  vidtory 
is  in  this  world,  but  the  perfection  cf  it  will  be  in  the  refur- 
redlion,  when  death  fliall  live  and  reign  no  more.  The  fiift 
mortal  Avound  which  the  king  of  terrors  received  was  by  the 
death  of  Chrift  on  the  crofs.  Hereby  it  is  rendered  a  tolera- 
ble evil  to  true  believers,  in  the  hopes  of  everlafl-ng  life.  Its 
flrength  was  hereby  weakened  and  its  fting  was  taken  away. 
"  The  fting  of  death  is  fm,  but  thanks  be  to  God  who  giveth 
*'  us  the  vidory  thro'  orir  Lord  Jefus."  It  never  was  the  in* 
tention  of  Chrift  to  deliver  us  from  the  ftroke  of  death,  only 
from  its  dominion  and  power,  and  finally  to  recover  us  from 
its  fetters  by  a  glorious  refurreftion.  *'  Tor  fince  by  man 
*'  came  death,  by  man  came  alio  the  refurre£lion  from  the 
^'  dead."  As  he  merited  life  for  all  who  believe,  fohe  acfually 
conquered  death  by  his  own  refurreftion  from  the  tomb.  On 
this  important  day,  he  led  captivity  captive,  and  triumphed 
glcrioufly.  It  was  then  demonftrated  to  heaven,  earih,  and 
hell,  that  death  was  vanquifhed.  By  his  arifirg  from  the 
dead  he  hath  conquered  the  powers  of  darknefs,  fo  (hall  w« 
rife  thro'  him  and  die  no  more.  *<  For  becaufe  he  liveth,  if 
*'  we  believe  inh-im,  we  flwil  live  alfo." 


[4"  3 

The  next  fatal  ftroke  which  this  univerfal  tyrant  receives,  is 
when  we  are  fanftified  by  the  influences  of  the  Holy  Ghoft, 
and  juftified  by  divine  grace.  When  faith  is  implanted  in  the 
foul,  it  then  looks  beyond  the  grave  and  beholds  eternal  life- 
And  altho'  death  may  injure  him,  it  can  never  delboy  him. 
The  believing  foul  forefees  the  day,  *'  when  death  fliall  be 
«  fwallowed  up  of  viaory."  So  he  may  in  the  prefent  time 
lift  lip  his  voice  and  fing  that  triumphant  fong,  «  O  death* 
"  where  is  thy  fting,  O  grave  where  is  thy  viftory.  For  this 
"'  caufe  we  faint  not,  tho'  our  outward  man  perifh,  our  inward 
*•  man  is  renewed  day  by  day,  for  our  light  afSiition,  tho'  it 
♦<  extends  to  the  grave,  which  is  but  for  a  moment,  worketh  for 
"  us  a  far  more  exceeding  and  eternal  weight  ©f  glory.'* 

But  the  Uft  ftroke  that  death  will  receive,  and  when  the 
conqueft  fliall  be  perfeded,  will  be  at  the  refurreftion,  and  this 
is  the  viftory  referred  to  in  our  text,  wherin  it  is  affirmed  the 
laft  enemy  that  ftiall  be  deftroyed  is  death.  Many  a  mortal 
wound  it  received  heretofore,  but  now  it  is  completely  van- 
quiflied.  Death  will  be  then  given  to  death.  The  body  lyeth 
under  death,  and  under  the  penal  efft^s  of  fin  till  the  refurrec- 
tion,  and  it  is  in  a  fort  penal  to  the  foul  too,  it  is  an  allay  to 
its  perfe(5^  felicity,  whilft  in  a  ftate  of  feparation  from  the  body, 
even  tho'  it  is  in  perkft  glory  with  Jefus  Chrift,  becaufe  it  is  de- 
prived  of  the  perfe«51ion  or  full  completion  of  glory,  which  it 
fhall  receive  after  the  refurreftion,  when  the  whole  man,  foul 
and  body,  will  be  introduced  to  and  confirmed  in  .nil  the  h]c[- 
d-dnefs  of  eternal  life.  The  Mediator's  work  will  then  be  fi- 
niftied  and  accompliftied.  All  things  fiiall  be  completely  lef- 
tored.  "  Then  there  Ihall  be  no  more  death,  nor  f^-rrow,  nor 
*'  crying,  nor  pain,  for  the  former  things  are  pafied  away." 
No  terrible  enemy  between  us  and  our  God,  to  prevent  the 
emanations  of  his  love,  or  feclude  us  from  his  prefence.  O  ! 
what  a  birth  day  will  it  be,  when  the  grave  ihall  bring  forth  To 
many  millions  of  fons  for  glory  ?  How  joyful  will  the  meeting 


i  4"  3 

©fthe  foul  and  body  be,  who  had  been  feparated  folong?" 
Then  fin  and  tranfgreffion  will  be  finifhed  and  can  do  no  more 
'*'  And  death  and  hell  will  be  caft  into  the  lake  of  fire."    Thetx' 
Chrift  fliall  have  accompllflied  all,  and  will  have  no  more  to  • 
perform  as  our  Redeemer  ;  he  will  iiave  placed  all  in  glor^r 
who  were  given  to  him  before  the  foundation  of  the  world. 
Then  fiiall  he  deliver  up  the  kingdom  to  the  Father,  and  God 
(hall  be  all  in  all. 

The  fubjed  (hall  clofe  with  a  few  deduflions. 

Firft,  from  death's  being  fo  great  an  enemy  in  (6  many  ref- 
pefts  we  are  taught  the  exceeding  malignity  of  fin.  Sin  hath 
entered  into  the  world,  and  death  its  never  failing  companion 
attends  it,  and  thus  death  hath  pa/Ted  upon  all  men,  inafmuch 
as  all  have  finned.  It  is  fin  which  gives  death  all  his  power 
and  dominion.  Without  fin  death  could  neither  cxift  nor 
reign.  Hence  we  fhould  ufe  all  poffible  means  to  deftroy  it^ 
which  has  been  fo  inftrumental  in  our  deftrudlioH.  Let  fin 
be  the  enemy  we  (ball  chiei?y  oppofe.  By  a  proper  oppofition 
to  him,  we  fhall  conquer  death  itfelf  and  difarm  it  of  its  fting  ; 
let  us  fight  neither  againft  fmall  nor  great,  but  againft  this 
implacable  foe.  He  is  a  foe,  he  is  a  murderer  indeed,  who 
would  deftroy  beth  foul  and  body  without  any  caufe.  Let  us 
therefore  carry  on  unceafing  war  againft  fin  as  our  moft  deadly^ 
unreafonable,  and  moft  dangerous  enemy.  Let  us  get  it  flain, 
by  fauiftifying  grace  derived  from  Chrift  Jefus,  before  it  fhall 
flay  us.  Sin  muft  be  flain  or  it  will  farely  deftroy  us  forever. 
It  is  fin  which  hath  made  fueh  univerfal  havoc  among  man- 
kind, which  hath  fiain  all  the  nations  of  the  earth  age  after 
age,  and  hath  made  our  world  an  Aceldama,  a  field  of  blood. 
It  is  he  who  hath  hurried  death  upon  our  near  relatives,  upon 
our  intimate  friends  and  dear  companions,  and  who  will  quick- 
ly deftroy  us>  at  leaft  our  bodies,  alfo.  Wherefore  let  us  no 
longer,  let  us  never  be  at  peace  with  fuch  an  enemy,  but  let  us 


•I  41S  3 

tsiaifltain  an  obftinate  and  continual  war  with  every  iniquity, 
rmfling  in  Chriil  the  captain  of  our  falvation,  under  wh®fe 
banner  we  (hall  come  oflF  conquerors  and  more  than  conquer- 
ors.  When  we  weep  and  mourn  over  the  Corpfe  of  a  departed 
Ti  iend,  fiiall  we  not  think  with  abhorrence  of  the  caufe  ot  the 
pale  ruin  and  wounding  feparation  ?  Let  us  hate  and  abhor 
fm,  which  has  entailed  fuch  evil  upon  the  world,  is  infinitely 
diipleadng  to  God,  and  coil  his  eternal  Ion  fo  dear. 

Secondly,  we  learn  from  this  doflrlne,  from  the  vi(flory  ob- 
ained  over  this  enemy,  the  great  love  and  power  of  Jefus 
Chrift,  who  condefcended  to  enter  the  lifts  with  this  mighty 
combatant,  and  after  an  engagement  beyond  the  comprehen- 
fion  of  men,  came  off  triumphant ;  "  Who  tliro'  death  deftroy- 
«'  ed  him  who  had  the  power  of  death."  Herein  was  the  love 
of  Chrift  manifefted,  that  when  we  were  taken  captive  by  Sa- 
:an,  and  were  dead  in  trefpaffes  and  fins,  Jefus  the  Saviour 
I  ttadertook  for  us  and  ranfomed  us  from  death  and  the  grave. 
What  returns  fhall  we  make  for  thefe  wonders  of  love  ?  Ought 
v.'e  not  to  return  to  him  our  whole  hearts  and  hves  ?  Herein 
is  fafety,  fecurity  and  confolation  that  the  fecond  death,  even 
death  eternal,  can  never  injure  us.  When  the  ihafts  of  natural 
death  are  continually  flying  tliick  around  us,  ought  we  not 

ifolemnly  to  confider  how  we  may  be  able  to  encounter  the 
king  of  terrors  ?  If  we  take  Chrift  for  cur  leader  and  captain, 
we  fhall  furely  prevail.  For  this  purpofe,  let  us  furnlfli  and 
gird  onrfdves  for  the  war.  "  Put  on  the  whole  armour  of 
"  God,  for  we  wreftle  not  againft  flelh  and  blood,  but  againft 
'■^  principalities,  againft  powers,  againft  the  rulers  of  the  dark- 
""  nefs  of  this  world,  againft  fpiritual  wickednefs  in  high  places. 
"Wherefore  take  unto  you  the  whole  armour  of  God,  that  ye 
*<  may  be  able  to  withftand  in  the  evil  day,  and  having  done  all 
"  to  ftand.  Stand  therefore  having  your  loins  girt  about  with 
*«  truth,  and  liaving  or.  the  breaft  plate  of  righteoufnefs,  and 


i  4H  1 

«  your  feet  (hod  with  the  preparation  of  the  gofpel  of  peace  j 
"  above  all  taking  the  fhield  of  faith,  wherewith  ye  (hall  be  able 
*'  to  quench  the  fiery  darts  of  the  wicked,  and  take  the  helmet 
"  of  falvation,  and  the  fword  of  the  Spirit,  which  is  the 
"  word  of  God.  Finally,  my  brethren,  be  ftrong  in  the  Lord 
"  and  in  the  power  of  his  might."  Now  if  we  put  on  this  chrif- 
tian  armour  and  bravely  ufe  the  fame,  the  vidory  will  furely 
be  our  own.  Let  us  fecure  the  one  thing  needful,  for  we  daily 
fee  that  neither  young  nor  old,  learned  nor  unlearned,  but 
mud  enter  the  field  of  battle.  Wlierefore,  "  watch  yc,  ftand 
"  faft  in  the  faith,  quit  you  like  men,  be  ftrong."  Let  us  learn 
to  live  every  day  as  if  it  were  our  laft.  When  we  enjoy  one 
day,  we  have  no  certainty  of  another.  We  know  no  more 
that  we  fhall  behold  another  rifing  fun,  than  if  we  were  new 
upon  a  dying  bed,  our  phyficians  had  given  us  over,  and  our 
friends  ftanding  weeping  around  us  at  our  expiring  and  ago- 
nifing  groans.  Let  us  all  be  admonilhed  to  prepare  for  fick- 
nefs  and  our  diflblution.  Let  us  be  employed  in  the  exercUes 
of  felf  examination,  repentance  of  and  humiliation  for  fin, 
confefllng  the  fame,  renewing  covenant  with  God,  mortifying 
corruption,  living  by  faith,  denying  ourfelves  and  meditating 
on  heaven.  Let  the  counfel  of  our  Lord  ever  abide  upon  cur 
minds,  <«  Be  ye  alfo  ready." 


i.,MM«iaMUUM  It  'uv  fwaaMiiiai^iJaiag^aMf 


SERMON    XXXVil. 

The  doBrinc  of  the  RefurreBion  Jlated  and 
proved. 


spaniel  xli.  2.  And  many  of  them  that  Jlesp  hi  the  dufi  of  the 
.arthf^alla-wakcfome  U  everlafiing  life,  a^ul fome  to  Jhav^e 
and  everlafiing  contempt, 

THE  doarlne  of  the  refurretfion  of  the  dead,  altho'  \1^  fome 
refpefts  it  is  both  marvelous  and  myftcrlous,  yet  it  is  of  the  ut- 
moft  certainty,  and  necelTarily  compofes  an  article  of  the 
chriftian's  creed.     In  thefe  days  of  fcepticifm,  it  .s  demcu   by- 
many,  who  tho'  they  do  not  entirely   renounce  the   name   Ot 
chriftian  in  profeOion,  ftrangely  allegorife  away  this  as  weH  as 
fome  other  ditlinguinung  truths  of  divine  revelation.      Ur-^ 
will  aUvavs  be  the  cafe  with    mankind   vhen  they  exalt  thor 
own  wlfdom  and  underftanding  above  the  plain  deglaraf.ons  ox 
heaven.     TIaey  will  continually  be  thefabjeas  of  error  andde- 

lufion.     When  perfons  depart  from  the  fimple  and  obviou. 

meaning  of  language,  the  plain  relation  of  fafts  and  things  dc 

livered  in  the  oracles  of  truth,  and  begin  to  fpirituauie  and  aa.. 

Korife  cvcrv  matter  that  is  fpoken,   they  never  f.ui  ct  .u.iii.e 


i  416  3 

into  the  grofleft  inconfiJiences  and  contradldions,  and  often  tfe 
linal  ilFue  is  the  moft  blafphemous  infidelity.  The  vain  man, 
who  wifhes  to  be  efteemed  wife,  frequently  attempts  to  mar  this 
gloriouG  dodraie  in  our  text,  yet  it  is  a  do(f1rine  which  will  ftill 
be  believed  by  all  who  adhere  to  the  plain  and  literal  intention 
of  their  bibles.  It  is  a  do€i;rine,  notwithftandirg  there  may  be 
fome  dtfEculties  attending  it,  yet  bleiled  be  God  it  contains 
neither  abfurdity  nor  imporfibility.  Some  who  are  ready  to 
fear  if  there  fhould  be  a  refurre<5tion,  they  may  be  of  the  unhap- 
py nunriber  that  Ihail  arife  to  everlafting  Ihame  and  contempt, 
would  therefore  invent  obje<5tions  ^  gain  ft  the  truth,  rather  than 
entertain  the  tormenting  thought.  But  whether  they  believe 
it  or  not,  it  is  equally  the  fame,  the  word  of  Gcd  remains  true 
and  fcedfaft,  and  what  the  Lord  hath  affirmed  ftall  infallibly 
come  to  pafs.  This  is  a  dodrine  delivered  both  in  the  old 
Teftament  and  the  new,  by  the  prophets  and  apoftles  and  by 
ChriR  himfelf,  by  whom  the  dead  ihall  be  raifed  up,  therefore 
thofe  who  will  not  believe  it,  wlien  it  enters  fo  deeply  into  the 
whole  chriftian  fyPtem,  it  is  not  probable  they  would  believe 
iho*  one  came  from  the  dead>  This  dodltine  tko'  terrible  to 
the  wicked,  yet  it  adminiilers  gieat  joy  and  confolation  to  the 
people  of  God.  In  the  verfe  preceding  our  text  the  prophec 
Daniel  ib  evidently  prediding  the  approach  of  the  gofpel  ftate. 
When  Michael  the  great  prince,  that  is  Jefus  Chrift,  (hall  ftand 
up  for  the  people  of  God,  then  will  be  a  time  of  great  trouble 
■to  the  wicked,  to  Satan  and  all  the  implacable  enemies  of  his 
kingdom,  but  it  will  be  a  feafon  of  joy  and  gladnefs  of  heart  to 
thofe  whofe  names  are  vi^ritten  in  the  book  of  life  ;  for  delive- 
rance and  falvation  ihall  come  unto  them.  Then  at  the  con- 
iummation  of  all  things  will  b;;  fulfilled  this  declaration,  «  Ma- 
"n-yofthem  that  lleep  in  the  duft  of  the  earth  {hall  awake, 
«'  fome  to  everlafting  life,  and  fome  to  fhame  and  everlafting 
"  contempt."  They  who  arc.fond  of  oppofmg  the  dodrine  of 
the  rtfurreftion,  and  boldly  urge  that  the  old  Teftament  is  fi- 
Icnt  upon  this  head,  are  greatly  perplexed  with  the  argument 


contained  in   this  pafDige.     They  vainlj' pretend  thefe  v-'Ofi^ 
inuft  be   taken  not  in  a  literal  but  in  a  metaphorical  and  figU' 
T-atiTefenfe-     They  fay,  it  fignifies  no  mere  than  thedeliverance 
trf  the  cIiUFcli  from  the  grievous  perfscutions  of  Antiochus  the 
king  of  Syria,  and  fleeping^  in  the  duft  of  the  earth,   was  the 
Jews  hiding    themfelves  in  holes  and  caves,  in  order  to  avoid 
the  fury  of  that  cruel  tyrant.     Biit  It   is  abundently  evident 
®aniel  had  concluded  his  prophefy  refpeding  the  perfecution 
©f  Antiochus  in   the  former  chapter   with  thefe  words,  "  He 
<*  (hall  come  to  his  end  and  rone  fliall  help  him."     Sleeping  ^ 
in  the  dud  is  a  very    unnatural  figure    to  exhibit  flying  into 
caves  and  deferts  j  and  a;  deliverance   from   this   perfecution  . 
would  be  very  aukwardly  exprefled  by  being  raifed  to   ever- 
lading  contempt  ;  and  could  the  happinefs  of  fuch  a  deliver- 
ance be  termed  cverlafling  life,  when  at  beft  it  could  only  be  J.'. 
tiemporal  falvation.     But  thefe  words  plainly  and  mofl:  cer- 
tdinly  teachi  that  there  will  be  a  rcfurre£lion  of  the  dead,  and 
numerous  are  the   other-  authorities  in  the  fcriptures  for  the 
edablifliment  of  this  do6brine.     The  only  difficulty  in  the  text 
is  the  word  many,    "Many  of  them  that  fleep  in  the  dnft." 
This  would  feem   at   firft  view  to  imply  an  exception  of  fome 
that  fiiould  not  awake  or  be  raifed.  But  the  original  word  which 
E3  here  rendered  many,  is  very  frequently  and  and  more  pro- 
perly tranflated  multitude,  and  being  thus  rendered  here  ex-- 
prefFes  the  moH:  perfe6i  univerfality.     "The  multitude  of  them" 
t«  tliat  fleep  in  the  duft  of  the  earth  fhall  awake,**  that  is  all'- 
the  dead  without  the  exception  of  a  fmgle  inflance.     This  text . 
js  alluded  to  and   explained  by   our  Savicur  wh^n  he    fays. 
*«  All  that  are  in  their  graves  fnail  hear  his  voice  and  come 
<«  forth,  tliey  that  have  done  good  unto  the  refurreclion  of  life 
"**  and  they  that  have  done  evil  unto  the  refurrEflton  of  damna-- 
''  tion."     Hence  the  many  or  multitude  of  them  that  fball 
awake  erprefles  all,  or  the  mod  complete  univerfality.     By 
fleeping  in  the  duft  of  the  earth  is  meant  the  dead,  whether  bu- 
i'ied  in  graves,  laid  in  tombsj  burnt  to  aflies,  drowned  in  the  fea^ 


[  4^8  ] 

devoured  by  wid  beads,  or  eaten  by  cannabals.  Whereveir 
tlieir  remains  are  or  however  difpofed  of,  they  fhall  all  be  ga" 
thered  up  at  the  laft  day.  All  their  dull  (hall  be  coUeSed  and 
reanimated  ;  and  every  foul  be  united  to  his  former  body,  both 
good  and  bad.  The  former  will  be  laifed  to  everlafting  life, 
or  confummate  felicity  in  the  ccleftial  world,  and  the  latter  to 
mifery,  (hame  and  everlafling  contempt  and  torment.  This  in 
themanifell  meaning  of  this  text. 

In  the  firft  place  we  fhall  endeavour  to  eflabliih  the  do<5lrine 
which  it  contains,  or  prove  that  there  v/iil  be  a  refurreclion  of 
the  dead. 

Secondly,  confider  fomething  of  the  manner  in  which  the 
dead  fhall  be  raifed. 

Firil,  we  are  to  endeavour  further  to  eftablifli  the  do^Hrtne 
contained  in  the  text  that  there  (hall  be  a  refurredlon  of  the 
dead.  "  The  many  cr  multitude  of  them  that  fieep  in  the  dull 
*'  of  the  earth  (hall  a^^i'akc,"  It  may  he  here  obferved  this  is  .i 
doftrine  of  pure  revelation,  which  the  light  of  nature  could  Tit- 
ver  difcover,  but  when  revealed,  reafon  is  pleafed  with  it. 
When  known,  it  clearly  contains  nothing  irrational  or  incon- 
fiftent.  Reafon  cannot  fuggeft  any  thing  againft  it,  for  Gcd 
is  infinite  in  power,  wifdom  and  truth,  therefore  ths  refurrec- 
tion  of  the  dead  may  be  infallibly  eftablifhed  from  the  pttfec- 
tions  of  Jehovah.  While  God  is  almighty  none  can  difpiuc 
but  that  he  is  able  to  raife  the  dead.  He  who  could  create 
worlds  by  the  word  of  his  mouth,  and  make  man  at  fivft  of  the 
duft  of  the  ground,  and  continues  unchangeably  the  fame, 
I'urely  he  mult  be  able  to  raife  him  from  the  duft  again. 

We  have  it  fully  afcertained  that  God  hath  raifed  many 
from  the  dead  ;  fuch  as  tlie  fon  of  the  widow  of  Sarepta, — the 
Shunamite's  fon,— The  man  caft  into  the  fepulchre  of  Eliflia^- 


C  4ij»  3 

Jairu's  daughter,  the  widow's  fon  icNaln,  Lazarus,  Dorcus, 
&c, — The  wiillom  and  knowledge  of  rhe  moft  high  alfo  con- 
£rms  diis  doclrine.  As  with  him  all  tilings  are  polTible,  fo  to 
him  all  things  are  known.  He  knot's  every  particle  of  human 
dult  and  where  it  lies.  Altho'  thefe  particles,  which  vvere  once 
conftituent  parts  of  the  body,  have  gone  thro*  ten  thoufand 
changes  ;  although  perhaps  they  may  have  grown  up  into 
grafs,  this  grafs  eaten  by  the  bcails  of  the  field,  and  thefe 
again  by  men,  a  million  of  times  over,  yet  he  whofe  omnifci- 
ence  at  once  beholds  every  atom  in  the  univerfe,  that  ever  was 
or  will  be,  in  all  its  various  pofiiions  and  fituations,  it  is  infi» 
nicely  eafy  with  him  to  feparate  duft  from  dull,  and  replace 
every  panicle  where  it  originally  belonged. 

The  great  and  fpeculative  objeftlon  offered  againfl  this  dor- 
trine  is,  there  iue  Avhole  nations  of  cannibals  who  feall  and 
nourilh  themfelves  on  Imman  flefh,  andthe  particles  of  one  body 
become  nutrition  and  go  to  the  conftituting  of  another,  or 
the  particles  of  buried  bodies  grow  up  into  herbs  and  are  eaten» 
fo  that  by  ons  means  and  another,  ^he  felf  fame  particles  may- 
have  gone  to  the  formation  and  fupport  of  a  thoufand  men. 
Now  feeing  this  is  the  cafe,  how  can  thefe  thoufand  perfoas  be 
raifed  at  one  and  the  fam«  time,  fince  they  never  had  but  the 
particles  of  one  body  among  them  all  ?  To  this  I  would  an- 
fwer,  firil  as  Chriil  did  to  the  Sadducees  of  old,  who  denied 
this  doftrine,  and  ptopcfed  a  cafe  relpefting  a  woman  who  had 
feven  hulbands  fucceiTivel}',  and  pertly  ecquired  whofe  wife  Ihe 
fliould  be  in  the  refurreflion.  •♦  Ye  do  eir  fays  he,  not  know- 
j'  ing  the  fcriptures  nor  the  power  of  God."  Fully  intimatinr 
that  if  they  underftood  the  fcriptures  or  the  power  and  wifdom 
of  God,  they  could  raife  no  fuch  cbjeftion. 

Again,  let  this  objeclion  be  anfwered  by  St.  Paul,  for  fome 
had  attempted  to  throw  difHculties  in  bis  way  on  this  head. 
"  Some  will  j^ij,  how  are  the  dead  raifed  up  ?  and  with  what 


I    420    J 

«  body  do  they  come  ?  To  this  he  replies,  thou  fool,  that  whicA 
"  thou  foweft  is  not  quickened  except  it  die,  and  that  which. 
"  thou  foweft,  thou  foweft  not  that  fhall  be,,  but  bare  grain,  it. 
«'  may  chance  of  wheat  or  fome  other  grain,  but  God  giveth 
«<  it  a  body  as  it  hath  pleafed  him,  and  to  every  Ce.zd  his  own 
*'  body."  Now  in  this  argument  the  apoftle  plainly  allows 
that  it  is  by  no  means  necefiary  to  the  refurreclion  of  the  fame 
perfon,  that  every  particle  of  which  he.  was  compofed  thro* 
life,  and  which  conftituted  him  at  death,  fnuft  'se  raifed  and 
collecfted  into  one  heap  to  form  the  fam>  man.  No  it  is  highly 
probable  a  part  of  that  which  was  once  the  human  body  w-'II 
be  perfeftly  fufficient  to  conftitute  it  the  fame.  As  the  apoftle 
inftances  of  wheat  being  fown,  it  grows  up  into  ftalk,  blade?, 
ear,  chaff  and  grain,  all  this  large  body,  altho'  It  is  not  the 
fame  with  the  bare  grain  that  was  fown,  yet  it  ariies  from  the 
fame  feed,  and  every  feed  has  its  own  body  ;  fo  alfo  is  tlie  re, 
furredion  of  the  dead.  There  will  be  a  great  difference  be- 
tween the  bodies  raifed,  and  thofe  v  hlch  were  laid  in  the  duft. 
Yet  every  individual  body  will  have  £0  much  of  what  it  waS' 
formerly  compofed  as  is  neceffary  to  coiiftitute  it  identically" 
the  fame. 

,  Further  it  may  be  juftly  obferved  in  anfwer  to  this  objedlion^ 
no  man  remains  compofed  of  the  fame  numerical  particles* 
without  addition  or  diminution,  for  ar.y  one  hour  of  his  life. 
The  man  who  lies  down  to  fieep,  in  ihe  evening,  when  hi 
awakes  has  loft  many  thoufands  of  particles  during  the  night> 
which  are  gone  off  by  Aveat,  perfpiration,  &c.  yet  he  is  the 
fame  perfon  he  v/as  in  the  morning,  tho*  not  compofed  of  all 
the  fame  individual  particles.  A  grofs  man  that  is  feized  with 
ficknefs  and  reduced  to  a  {keleton  or  to  a  fiate  of  great  lean- 
iieis,  he  is  ftill  the  fame  jerfon  he  forricriy  was,  altho'  perhaps 
half  his  weight  is  wafted  away  ;  and  when  he  recovers  health 
and  his  former  bulk,  he  is  ftill  the  fam.e,  al  ho'  few  particles 
compofe  his  body  which  did  before.     Thus  by  the  conftaut 


C  421  ] 

cTianges  ail  bodies  undergo,  Methufelah  mud  have  been  corn» 
pofed  of  very  different  particles  when  he  was  a  youth  and 
when  he  was  nine  hundred  and  fixtynine  years  oM  ;  yet  he 
wa3  the  fume  identical  perfon  v.-hen  old  that  he  was  whea 
x'oung.  Thus  it  will  be  in  the  refurrection,  that  rnany  parti- 
cles conftituting  the  body  at  death  whether  added  or  not,  fuffi^ 
cient  will  be  raifed  by  infinite  wifdom  and  power  to  conilitute 
die  perfon  pcrh&lj  the  fame,  he  will  be  confcious  to  himfelf 
that  he  is  the  fame,  and  be  fully  recognlfed  by  all  who  former- 
ly knew  him.  All  that  is  neceffkry  for  us  to  be  afRired  of  is, 
that  every  particular  body  has  certain  appropriate  and  effenti- 
al  particles,  that  whenever  united  and  animated,  completely 
conftitutc  the  fame  perfon ;  and  the  elTential  particles  of  cn^ 
body  never  become  the  efientiJ  particles  of  another  body, 
therefore  the  fame  perfon  can  at  no  time  pafs  away  into  differ- 
ent perfons.  Thus  as  God  is  omnifcicnc  and  knows  where  all 
thefe  eflfsntial  particles  are,  whether  they  have  besn  burnt  to 
aflies  or  funk  in  the  bottom  of  the  ocean,  and  as  he  is  inSniteiy 
ableto  colle<5l  thefe  particles,  if  fcattered  into  and  mingled  with 
all  the  particles  of  the  earth,  and  of  them  renew  the  fame  man  ; 
from  hence  it  follows,  that  the  refurrecticn  is  clearly  demoa- 
ftrated  from  the  power  and  vvifdoai  of  God. 

The  laft  argument  is  drawn  from  the  truth  of  God.  If  he 
Is  a  being  that  cannot  lie,  and  his  word  plainly  reveals  this 
doflrine,  then  it  muft  furcly  be  eilabllOied  beycnd  all  contra- 
diftion.  It  was  a  truth  believed  by  all  the  ancient  faints.  We 
find  Hannah,  that  v,-oman  cf  eminent  piety  declaring  it  in  her 
fong  ;  *'  The  Lord  killeth  and  maketh  alive,  he  bringeth  down 
"  to  the  grave  and  he  bringeth  up."  Thus  ilie  gave  her  tefti- 
mony,  that  God  maketh  alive  and  ralL-th  the  dead  aom  their 
graves — The  faith  of  Job  is  fully  in  favourof  this  truth,  v.  hen 
be  affirms,  *'  I  know  that  my  redeemer  livcth,  and  that  he  fhall 
"  (land  at  the  latter  day  upon  the  earth,  and  tho'  after  my 
'*  fkin  worms  de^.roy  this  body,  yet  in  my  fielh  fhall  I  fee  God, 


L  4'^2  J 

»-■  whom  I  fhall  fee  for  myfelf,  and  my  eyes  flia!!  behold  and 
**  not  another.  If  a  man  die  he  fliall  live  again.  Man  Heth 
"  down  and  rifeth  not,  until  the  heavens  fhall  be  no  more  ?  they 
**  fnall  not  awake,  nor  be  raifed  out  of  flcep."  Thus  Job 
firmly  believed  in  the  doclrine  of  a  refurre(f\ion.  The  Pfalmift 
tcftified  the  fame  thing  when  he  faid  ;  "  Thou  wilt  not  leave 
*'  my  foul  in  hell,  that  is  in  the  ftate  of  the  dead ,  neither 
**  wilt  thou  fuffer  thine  holy  one  to  fee  corruption."  The  pro- 
phet Ifaiah,  v/hen  fpeaking  of  the  MefTiah,  fays,  "  That  he 
**  will  fwallow  up  death  in  vicl:oi7."  So  fpeaks  Hofeah,  "I 
•*  -will  lanfom  them  from  the  power  of  the  grave."  The 
apoftle  Informs  us  of  the  faith  of  Abraham  on  this  head,  when 
offering  his  fon  Ifaac,  "  He  accounted  that  God  was  able 
**  to  raife  him  up  even  from  the  dead."  Our  Saviour  proves^ 
the  doftrine  of  the  refurretf^ion  from  Mofes.  «  Now  that  the 
**  dead  are  raifed,  fays  he,  even  Mofes  fhewed  at  the  bufli,  when 
**  he  called  the  Lord,  the  God  of  Abraham,  the  God  of  Ifaac, 
**  and  the  God  of  Jacob,  for  he  is  not  a  God  of  the  dead  but 
"  of  the  living."  The  fcril^es  approved  of  this  argument,  and 
the  Sadducees  v/ere  put  to  flence  ;  the  one  replied,  "  Mafter 
*'  thou  haft  well  faid  ;  and  the  ©ther  after  that  durft  not  afk 
"  him  any  queftion."  Tbe  prophet  Ezekiel  beautifully  illuf- 
tratesthis  truth  in  his  relation  of  hisvifion  of  the  valley  of  diy 
bones,  their  reviving,  bone  uniting  itfelf  with  its  bone,  tlieilr 
receiving  flefti  and  breath  and  life.  "  The  apoflles  taught  the 
«*  people  and  preached  thro'  Chrift  the  refurredion  of  the 
<'  dead."  Paul  faid,  "  I  have  hope  toward  God,  that  there  fh.-^U 
"  be  a  refurreftion  of  the  deaJ,  bothof  the  juft  and  the  unjuft. 
■*'  Why  feould  itbe  thoughta  thing  incrediblewilh  you  that  God 
"  Inould  raife  the  dead."  It  is  often  pcfitively  affirmed* 
*^  God  quickeneth  the  dcuJ,  God  raifeth  thi  dead,"  &c.  Yea 
the  authorities  in  fuppoit  of  this  dodrine  are  fo  pointed  and 
numerous,  that  time  would  fail  in  the  recitation.  It  v.-as 
taut^ht  by  Moles  and  the  prophets,  by  Chrill  and  his  apoftles, 
in  that  the  whole  fcripturcs  are  full  of  proofs  for  this  purpofe. 
But  it  is  more  than  time  ic  dlred.  yo'ur  attention  to  the 


[  423  ] 

Second  thing  propofed,  which  v/as  to  confider  fon:ething 
of  the  manner  in  which  the  dead  (hall  be  railed,  "  Some  to 
«  everlailing  life,  and  fome  to  fhame  and  everlaRing  con- 
"  tempt." 

With  refped  to  the  bodies  of  the  faints  which  fhall  be  raifed 
to  everlafting  life,  the  fcriptures  every  where  make  the  mod 
glorious  reprefentations  of  their  excellency,  of  their  beauty  and 
their  fplendor.  The  great  refurrcdion  day  will  be  uGiered  ia 
with  amazing  grandeur  and  magnificence.  Chrift  fhall  de- 
fcend  in  all  the  pomp  of  the  celcftial  world,  mighty  hofts  of 
angels,  of  cherubs  and  feraphs  (hall  attend  him,  the  trump 
of  God  faall  fill  heaven,  earth  and  hell  with  its  found,  and 
they  that  flrep  In  the  dud  fhall  hear  his  voice  and  come  forth. 
The  godly  (hail  be  railed  out  of  their  graves  by  the  fpirit  of 
Chrift.  "  He  that  raifed  up  Chrill  from  the  dead  fhall  alfo 
"  quicken  your  mortal  bodies,  by  his  fpirit  that  dwelleth  in 
*'  you."  The  wicked  alfo  fhall  be  raifed  by  the  omnipotent 
arm,  by  the  fame  power  which  had  enclofed  their  fouls  in  helU 
and  imprifoned  their  bodies  in  the  earth ;  thefe  mud  come 
forth  all  cloathed  in  deformity  and  horror  to  -receive  their  irre- 
rerfible  doom. 

In  regard  to  the  qualilies  with  which  the  bodies  of  the  faints 
,'r.:ui  be  raifed,  the  apolHes  informs  us,  they  fhall  be  incor- 
juptable,  glorious,  powerful  and  fpiritual.  "It  is  fcwn  in 
»'  corruption,  it  is  raifed  in  corruption ;  it  is  fown  in  difhonor 
"  'il  IS  raifed  in  glory  :  it  is  fown  in  weaknefs,  it  is  raifed  in 
"  po7/.-  ;  it  is  ibwa  a  natural  body,  it  is  raifed  a  fpiritual  be- 
'•  dy." 

riiil  the  body  is  fown  in  corruption  but  it  is  raifed  in  inrcr 
rnpticn.     The  fruuts  are  buried  in  the   ground  a  rnafs  cf  cor- 
ruption and  puiTefaclion  like  others,  but  in  the  fjihndcd  mor- 
I  nlng  of  tlie  refurrevSion,   they  will  jirife  incoriruptibls.       The/ 


L    4^4   ] 

will  then  have  no  more  corruptible  materiaU  in  their  nature-  vc 
more  fubjcct  to  pain,  fickners  nor  death.  They  fhall  forever  flou- 
rish in  immortal  youth,  vigour  and  beauty.  They  fliall  then  be 
prefented  to  God  without  fpot,  or  wriuklej  or  any  fuch  thing- 
They  will  not  be  raifed  as  tiicy  died,  fbme  decriped  and  de- 
formed, fome  maimed  and  mutilated,  fome  mortified  and 
covered  with  ulcers,  forre  wafted  by  coniiimptlons  and  fome 
bloated  to  an  enormous  fize  by  hydropical  diforders,  but  they 
will  arife  every  one  in  all  the  perfedlion  of  beauty,  an  exadl 
fyiTimetry  of  features  and  a  jull  proportion  of  all  their  parts. 
In  onR  v/ord,chey  will  be  raifed  in  all  imaginable  excellency 

Secondly,  the  body  isfovvn  in  difnonor,  but  it  is  raifed  in  glo, 
tj.  The  body  while  here  is  often  covered  with  a  iGathfomc  and 
for'Aldding  deformity,  iind  it  is  hurried  into  the  grave  a  heap 
offtetich  and  rotter.nefs,  but  in  the  refurredion  it  fhail  appear 
a  gloriou':.  body.  They  ftiall  arife,  in  niajelly,  dignity,  beau- 
ty and  fplendor.  They  fhall  then  (h'ine  as  the  ftars  of  lieaveii 
and  as  xln  fun  in  the  firmament- 

Thirdly,it  isfuwn  in  weaknefs,  but  it  is  laifed  in  power. 
It  crawls  thro'  this  world  feeble,  weary  and  faint  ;  it  falls  into 
the  dull  abfolute  weaknefs-  It  cannot  defend  itfelf  againil 
■worms  and  putrefadion.  But  when  it  arifes,  it  will  be  pow- 
erful and  llroBg  ;  it  will  be  all  life,  vigor  and  adivity.  There 
will  be  no  more  weaknefs,  wear  inefs  m  fatigue.  There  will  be 
^iifcd  ftrength  and  abihly  to  fuflain  without  the  leaft  uner.u- 
■r.efs^hc  eternal  weight  of  glory,  that  fiiall  be  .placed  upon 
.ihcm.  They  will  be  then  powerful  indeed,  peifedly  able  with 
a  happy  agilily  to  exccule  all  the  puipufes  and  defires  of  the 
foul. 

Fourthly,  it  is  Town  a  natural  body,  but  it  is  raifed  a  fpi ri- 
tual body.  It  defcends  to  the  grave  an  animal  boc'y  ,  which 
hid  fubfiRed  by  food  au.1  drink,  by  fleep  and  air  ;  >  t    t  in   the 


[  4-5  "] 

rdlirrefiion  it  fnall  appear  of  a  much  more  refined  contextnfe>; 
it  will  be  endued  with  iuch  fpiritual  qnalilies  as  to  ftand  in  no 
need  of  rucli  animal  refrellmients  ;  there  will  tlien  b'j  no  more 
need  of  food  or  drink  or  raiment.  The  bcdy  will  then  fubfill 
after  a  fpiiitual  manner,  for  they  lli-iU  be  as  the  angels.  Eat 
who  can  defcribe  the  glory,  the  beauty,  power,  incorruptibility 
fpirituality  and  feraphic  nature  of  the  raifed  and  glorified  be- 
dies  ?.  Bleifed  and  happy  are  they  who  f]i;ill  obtain  apart  intlie 
firfl  refurrevflioOo 

But  the  manner  in  which  the  bodies  of  the.  wicked  fiiall  Bs- 
raifed  in  that  day  will  be  pcrfeJtlf  the  reverfe  of  all  this.  They 
v/ill  be  deftitute  of  all  glery,  beauty  and  comelinefs.  They  will 
afcend  from  their  graves  in  all  the  liorrors  of  deformity,  with 
ghaftly  vifages,  diftorted  countenances,  writhing  member?, 
convulfed  breafls,  and  all  their  looks  terrible.  Let  us  turn 
from  the  odious  pifture,  and  deteftable  fight.  They  come 
forth-the  abhorring  of  all  flefli ;  veffels  of  uglinefs  and  difiionor, 
to  comprehend  all  in  one  dreadful  phrafe,  their  refurre^tion 
will  be  the  refurrefUon  of  damnation* 

This  lecture  (hall  conclude  with  a  few  reflexions, 

Firft  this  dodrine  lliould  raifethe  fouls  of  true  chriftians  In- 
to raptures  of  confolation.  How  tranfporting  the  thought 
tho'  you  die,  yet  fhall  ye  live  ;  you  fiiall  greatly  live  in  the  re- 
gions of  immortal  blifs  ?  How  ineffably  glorious  will  the 
meeting  of  the  foul  and  body  be  ;.  your  victory  over  fin,  orer 
death,  over  Satan  and  all  your  enemies  \v\\l  then  be  complete. 
Tho'  your  bodies  here  may  be  decriped,  difmembered  and  de- 
formed, yet  hereafter  they  fhall  appear  in  all  ihe  perfedion  of 
beauty.  Tho'  now  wrecked  with  pain,  faint  with  ficknefs, 
covcre  i  with  loathfome  fores,  yet  then  you  fhall  be  ftrong 
povi'erful,  alert  and  aflive,  Tho'  now  defpifed  and  held  iiv- 
.)nt(  jnpt  by  the  woild,  yet  tlien  you  fliall  be  honorcd^^  cicathv 


C426  ] 

cd  in  white  robes,  crowns  of  glory  on  your  Jieads,ai:3dfcep' 
tres  of  dominion  in  your  hands. — What  obligations,  O  what 
delightful  obh'gations  are  believers  ur.der  to  render  love,  praife 
and  tlianksgiving  to  Goi  and  to  Jefus  Chrift  ?  That  fuch  life 
glory  and  felicity  are  procured  for  you,  that  death  is  vanqulfti- 
cd,  fin  deflroyed,  the  grave  conquered,  and  all  heaven  is 
-yonrs.  What,  O  chriflians,  ought  your  lives  to  be  in  this 
world  ?     what  faith,  what  gratitude,  zeal  and  holy  living  ? 

Secondly,  this  folemn  doctrine  fpeaks  nothing  but  terror  to 
the  workers  of  iniquity.  You  will  be  dragged  from  your  graves 
■with  fname  and  contempt.  Your  cries  will  be  to  the  rocks  and 
the  moHntains  to  fall  on  you  and  hide  you  from  the  awfa" 
fcene.  Your  faces  will  gather  blacknefs,  and  what  pencil  can 
paint  the  reludant  horrors,  and  the  agoniling  ftruggles  exerted 
both  by  foul  and  body  againft  their  reunion  ?  How  do  they 
avoid  and  fly  back  from  each  other,  yet  by  almighty  force 
they  are  compelled  into  the  abhorred  conjunilion  ?  The  foul 
and  body  hate  to  meet,  and  hatred  will  reign  between  them 
forever.  And  to  clofe  the  icene,  they  pafs  away  into  mifery 
which  will  never  intermit  or  come  to  an  end. 

My  dear  brethren,  let  us  all  confider  the  folemnitics  of  the 
great  day  before  it  comes ;  let  the  wicked  repent  and  believe 
the  gofpel,  and  let  faints  rejoice  in  the  riches  of  glnry  fet  be- 
fore them. 


rsgggggwigt  itti*  ft  I  TiHwg;!a.fl:£:isg»a!agac^y*g.*^ 


•S  E  R  M  O  N    XXXVUl. 


y^  gericml  and  future  judgviient  proved. 


I    Cor,    V.    1  o.      For   ive  vniji    c  II  appear   hefore   the  judgment 
feat  ofChriJ}. 

PRECIOUS  was  the  experience,  peace  and  comibit,  which 
the  apoftle  and  many  of  the  primiti've  chrifti:.ins  enjoyed. 
They  were  favored  with  the  fv^'eet  aifurance  of  hope  ;  they  ha  J 
heaven  in  their  eye,  and  all  their  couil'e  tended  thither.  "  We 
"  know  if  tliat  our  earthly  houfe  of  this  tabernacle  weie  diffolv- 
*•  ed,  we  have  abuilding  of  God,  an  houfe  not  made  with  hands 
♦'  eternal  in  the  heavens."  For  this  and  all  other  graces  he 
gives  glory  to  GviJ,  and  aforibes  every  bletTing- to  his  opera- 
tion. "  He  v/no  hath  vvron^^ht  us  for  the  ftif  fame  thing  is 
*'  God,  who  hath  alio  given  unto  us  the  earneft  of  the  i-jirit." 
Thefe  views,  expcCftations  and  c(<nfoIaticns,  had  a  quickenir.Q^ 
influence  uoca  thera  in  the  exercifes,  dnties,  and  all  the  pans 
of  religion.  The  more  chriliian  aifurance  any  perfon  hath, 
the  mori'  he  is  engaged  in  the  fervice  oi'God,  and  feekiog  the 
happineis  ol  his  felJovv  men.  Some  are  ready  to  think,  if  thev 
h.'J  Htiaraace  cfgrdcc,  they  'vo«ld  trouble  theni'llvrs  no  tnore 


[  428  ] 

about  reliaon.  Tiiis  is  a  certain  evidence  that  they  are  both 
deftitute  ofigrace  and  of  a  proper  under  ft  anding  of  the  gofpel. 
For  the  rriore  godlinefs  any  perfon  praftifes,  and  the  more  reli- 
gion any  one  hath,  the  more  ardent  are  his  defires  after  greater 
acquifitions.  Hence  fays  our  apoflle,  "  We  labour  that  we 
"  may  be  accepted  of  the  Lord."  And  the  reafon  why  they 
are  fo  pcneverlng  and  abundant  in  their  labours  is  given  iu 
our  text.  "  For  we  muft  ail  appear  before  the  judgment  fqat 
"  of  Chrift."  Thefe  words  exprefs  the  certainty  and  the  uni- 
verfality  of  a  future  and  general  judgment,  as  well  as  the  de- 
ilgnation  of  the  perfon  who  fliall  execute  this  high  ofEce. 

Wherefore  in  attending  to  this  folemn  and  important  Tub- 
jeifl,  we  fiiall  endeavor  to  prove, 

Flrft,  that  there  will  be  a  future  and  general  judgment. 

f 
Secondly,  fliow  the  perfon  who  will  be  honored  v/Ith  the- 
exalts  J  charafler  of  being  Jixdge — and, 

Thiiuly,  confider  the  perfons,  who  fhall  be  judged. 

Firft,  v;e  are  to  prove  the  folemn  docflrir.e  that  there  will  be 
<i  iuture  and  general  judgment.  This  h  a  truth  as  certaia  a: 
thdt  there  is  a  providence,  or  that  God  has  created  and  governs 
the  world.  Every  intelligent  creature,  who  is  a  fubjefl  of 
,.ji)o:al  government,  affords  an  argument  in  fwpport  of  this 
doftrine.  For  if  we  were  created  by  God,  and  he  hath  given 
ns  Ihws  for  tlie  regulation  of  cur  eondud,  is  it  not  reafonabie 
v.-e  Ihould  be  accountable,  inrefpctH  to  our  obedience  or  viola- 
tion of  iiiefame.  And  is  it  not  proper  that  Gcd  fliould  mHrfii 
all  cur  behavionr,  and  fee  whether  we  have  obeyed  or  rebelled 
agsinft  him  ?  This  is  manifeft  from  the  intereft  the  giory  of  his 
own  attributes  has  herein,  and  the  promifes  and  ihreatcningg 


C  429  3 

-annexed  to  his  laws.  God  is  omnifcient  and  mdmately  ac- 
quainted with  all  our  aftions,  there  is  not  a  hair  of  our  heads 
which  is  not  numbered,  and  it  would  be  inconfiftent  with  his 
infinite  juftice,  not  to  reward  obedience  and  righteoufnefs,  and 
puniili  fin  and  iniquity.  Therefore  there  will  be  a  time  in 
which  he  will  difplay  his  glory  in  judging  the  world,  and 
rewarding  every  man  according  to  his  works.  "  For  God 
"  fliall  bring  every  work  into  judgment." 

There  are  indeed  many  difplays  of  God's  judicial  hand  in 
tha  prefent  difpenfations  of  his  providence ;  hence  he  is  faid 
*<  To  be  known  by  the  judgments  he  executeth."  The  vifible 
tokens  of  his  diftinguifliing  regard  to  his  faints  in  tliis  world, 
as  well  as  the  pubHc  and  dreadful  difplays  of  his  vengeance  to- 
v/ards  his  enemies,  proclaim  his  glory  as  judge  of  all.  What 
daughter  of  men  and  revolutions  of  the  kingdoms  of  the  earth 
does  he  make  by  war  ?  He  fcatters  nations  and  buildeth  them 
up  again.  How  have  his  judgments  burled  v/hole  cities  in 
ruins  by  horrid  fhocks  of  the  earth  ?  How  many  nations  whofe 
faces  have  waxed  pale  with  diftreffing  famine  ?  What  noxious 
and  peftilential  difeafes  are  often  fent  abroad  for  ihe  punilh- 
ment  of  tranfgreffion  ?  But  all  thefe  dreadful  calamities,  were 
they  rightly  viewed,  confidered  and  improved,  might  become 
difpenfations  of  mercy  rather  than  judgment.  For  they  are 
iblemn  warnings  to  us  and  feafonable  admonitions,  that  we 
ihould  prepare  for  the  great  and  dectfive  day.  But  in:if- 
much  as  fin  demerits  a  much  greater  punifnment  than  ar.v 
inflicted  here,  and  fince  the  divine  dealings  with  ihs  cliilJrea 
of  men  in  refpeit  to  outward  and  vifible  things  cannot  be  fuif- 
fa<5torily  accounted  for,  while  we  behold  the  righteous  opprelTed 
and  the  wicked  enjoying  more  than  heart  can  wifii,  thefe  thine;? 
plainly  indicate  that  there  is  a  feafcn  to  cokxc  in  which  all  thefe 
matters  will  be  perfedtly  adjufted.  Then  in  the  language  of 
the  Pfalmlll,  "  A  man  fhall  fay  verily  there  is  a  reward  for 
*'  the  righteous,  verily  he  is  a  God  that  judgeth  in  the  earth." 


Ti^is  doflrine  is  not  only  revealed  irt  fciipture,  but  we  find 
ilroi  g  evidences  of  its  being  believed  among  the  heathen  na' 
llo.ir.  V/here  the  imriiortality  of  the  foul  is  received,  vvhich 
:.-,  tae  cife  in  mod  of  the  pagan  tribes,  there  we  find  alfo 
accountability  and  a  judgment  after  this  life  ;  we  find  pleafure$ 
and  happinefs  for  the  fuppofed  virtuous  and  good,  and  a  variety 
of  miferies  and  punifhments  for  the  fuppofed  wicked.  Whether 
this  is  a  dof^rine  taught  by  the  feeble  light  of  nature,  or  v»hether 
it  is  the  corrupted  remains  among  them  of  a  divine  revelation, 
handed  down  from  the  firft  ages  of  the  world,  is  not  eafy  to 
determine.  However  this  may  be>  they  fursly  have  fome 
dark  conceptions  of  it.  Hence  we  read  abundantly  in  the 
heathen  authors  of  Eacus,  Minon  and  Radamanthus,  v/ho  pafs 
-udgraent  on  every  one  after  death.  What  ftrange  punifli- 
ments  do  they  inform  us  of  the  wicked's  fufrering  in  hell  j 
SifypluTj  is  condemned  to  roll  a  (lone  up  1  fieep  bill,  which 
r.onilanily  returns  upon  him  ;  p.-u.nstheUs  is  bound  to  a  rock, 
on  whofe  ever  growing  liver  a  vulture  continually  preys,  and 
the  furits  are  appointed  tormentors  for  all  kinds  of  v,-ickednefs. 
On  the  other  hand,  in  wh;it  lively  colours  do  they  paint  their 
El) Tian  fields,  their  imaginary  heaven,  and  fet  forth  the  peact* 
ful  tranquiHity^  rapturous  enjoyments  and  pleafures  of  thafs 
v/ho  had  received  the  approbation  of  their  judges  for  well 
doing ;  and  a  thoufand  fables  of  this  kind,  all  which  fijrve  to 
Ihow  they  had  fome  notion  of  future  retributions  or  of  a  judg 
tr.cui  in  another  ftate  of  exiRence. 

Moreover  this  dovfLrlne  appears  to  he  imprefied  upon  the 
confcienc?^>  cf  nten,  and  they  cannot  extinguidi  their  dreadful 
apprehenfion?;  thereof.  That  fecret  rcmorfe  which  finners  feel 
!•.!  iheir  o-.vn  breafts,  which  males  them  very  reiilefs  and  uneafy, 
effeciuliy,  when  they  conceive  themfelves  drawing  near  to  lli^ 
coiiftn;M./f  another  vvorld.  The  dlfirefs  anJ  angoilh  of  minJ 
which  they  exhibit,  becaufe  they  have  poftponed  the  concern.'; 
or  ct'  rniiy  to  fo  late  3.1  hou-,  ;iil    uhlcli  aif.  uad:'i!.'i>blc:  ^xaii 


[431  ] 

ftients  of  a  future  judgment.  What  was  it  made  Feli>:  the 
heathen  goveraor  tremble,  when  Paul  reafoned  with  him  o^ 
righteoufnsf?,  temperar.cs,  and  a  judgment  to  come.  And 
whea  the  fame  apoftle  dlfputed  with  the  learned  Athenians, 
tho'  they  mocked  and  treated  what  he  had  to  fay  about  the 
refliiredion  with  ridicule,  yet  none  of  them  obj^ded  to  tin's 
docftrine,  <' That  God  would  judge  the'  world  in  righteouf- 
nefs." 

With  regard  to  the  time  when,  and  the  length  of  its  con- 
tinuance, or  the  place  where  this  judgment  fhall  be,  inSnite 
\A  ifdom  has   feen  Hc  to    conceal   thcfe  things  from  us,  and   it: 
could  not  promote  your  edification  to  retail  the  numerous  and 
wild  ojnjedlures  upon  thefe  matters,  for  it  is  furely  btfl;  not  to 
pretend  to  be  wife  above  what  is  written.     It  is  enough  for  us 
to  have  full  evidence  that  this  is  a  doftrine  cleaily  revealed  in 
the  divine  oracles.     Of  the  texts  on   which  it  is  founded  I   caa 
now  only  fele<ft  a  few.     "  It  is  appointed  ur.to  all  men  once  to 
*'  die,  but  after  this  the  judgment.     Cod  is  judge  ;  nhe  judgi  of 
**  the  whole  earth.     He  cometh  to  judge  the  earth.     He  fliall 
*' judge  the  world  with    rightecufncfs,  and  the  perple  vith  his 
<*  truth.     He  hath  appointed  a  day  wherein  he  v;iU  judge  the 
<'  world   in    righteoufii'S^s.       God  will  bring   every   work  into 
«' judgment  with  every  fecret   thing,     vhnher   it  be  gocd  cr 
*'  whether  it  be  evil.     Every  idle   word  that  men   fliall  fptak, 
"  they  lliall  give  account  thereof  in  the  day  cf  judgment.   I  fa'.v 
**  a  great  white  throne  and  him  that  fat  on  it,  fiom  whofe  f«ce 
s*  the  earth  and  the  heaven  fled  away,  and  there  was  found  no 
<*  place  for  them.     And  I  faw  the  dead  fmall  and  great  (land 
**  before  God,  and  the  books  were  opened  ;   and  another  book 
<'  was  opened    which    is  the  book  cf  life  j     and  the  dead  were 
<•  judged  out  of  thofe  things  which  were  written  in  the  brcks 
«  according  to  their  works."     But  there  would  be  no  end  in 
producing  the  auihorities  for  the   eftablillin.ent  of  tliis  truth 
that   there  will  iurely  be  a  future  and.  a   general  judgment. 
What  claims  our  attention  in  the 

^3 


t  43s  J 

Second  place  is  to  fliDW,  who  the  perron  is  that  will  be  ho 
nored  with  iha  exalted  character  of  being  judge.      This  is  a 
natter  of  pure  revelation.     Reafon  and  the  h"ght  of  nature 
difcover  foniething  concerning  a  judgment,  but  it  is  the  holy 
Tcriptures  alone  which  fiiow  us  the  perfoa  v^ho  h  digniSed  with 
the  high  office  of  being  judge.     It  is  ofcen  declared  that  God 
{liall  judge  the  world.     There  are  three  perfons  in  the  god- 
head,  and  each  has  his  refpedive  part  aligned  him  in  the  eco. 
nomy  of  man's  falvation.  And  as  the  fecund  perfon  of  ihe  Trin- 
ity fullains   among  other  important  offices  that  of  a  king,  and 
as  a  branch  hereof  it  is  devolved  upon  him-to  judge  the  uni- 
verfe,  or  to  be  prefident  in  that  great  day  of  generalJHdgment. 
Therefore  the  perfon  appohited  in  the  eternal  counfels  to  this 
great  ofHce  is  none  other  than  the  Lord  Jefus  Chriil.     ••  The 
*'  Father  judgeth  no  man,  but  hath  committed  all  judgment  to 
*•  the  Son.     And  it  is  alfo  fubjoined,  that  he  hath  given  him 
"  authority  to  execute  judgment  becaufs  he  Is  the  fdn  of  man." 
It  is  part  of  the  work  incumbent  on  him,  in  accomplifhing  the 
redemption  of  men,  which  will  net  be  brought  to  perfecliqn  tiU 
'the  day  of  judgment  clofcs.     Thus  when  he  fpeaks  concerning 
his  coming  in  a  cloud  v.-ith  power  and  glory,  and  bids  his  peo- 
ple to  lift  up  their  heads  for  their  redemption  draweth  nigh,  it 
evidently  appears  that  he  is  to  draw  up.  the  grand  decifion  a- 
gainfl  which  no  bill  of  exceptions  can  be  taken.     It  is  reafona- 
fch  his  czufe  fhould  have  a  fecohd  and  public  hearing  before 
Tnen,  ?ngels  and  devils  ;  before  his  friertds  and  enemies,  to  the 
•comfnrt  of  the  former,  and  the  eternal  confufion  of  the  latter. 
They  before   whoie  bar  he  cnce  (^ccd  and  received  feoffs,  in- 
fnlts  and' contempt,  :hall  nO^w-  in  their  turn  ftand  before  his  fair 
and  irnpnnial  tribunal,  where  the   procefs  IhaH  be  reduced  to 
fpscialty,  and  no  fali'e  witneifes  be  faborned  ;    but  their  own 
confci^^nce   (hall  approve  cf  the  teilimony,  be    HrUck  dumb, 
and   not  a  word  of  apology  or  e5rcu;(b  be   offered  againft  the 
charr-N     H>.5  coni-ug  wiiii  clouds  in  the  view  of  the  univerfe, 
v/ill  caufe  thero  ^^lo  pii^rced  hirr»,    and  all  the  kJndi-cds  of  the 


C  433  J 

^rjrrth,  who  fet  themfelves  againft  him,  to  wail  and  isTTieni  bs- 
caufs  of  him.  It  is  proper,  fit,  reafonable  and  equUable.  that, 
he  fhould  judge  the  world  for  the  open  vindication  cf  )'.Is  peo- 
ple that  had  been  unjullly  condemned  and  perfecuted  by  ic, 
that  they  ftiould  be  defended  ;ind  openly  acquitted  in  the  nioft 
perfeft  and  glorious  manner.  That  the  man  Chril  Jefus,  v.ho 
had  been  rejefled  and  d(;f jjifed  of  men,  who  was  worthy  cf  the 
higheft  eReem  and  moft  nniverfal  love^who  had  been  exclcd- 
ed  heaven  and  earth,  as  ifroom  for  Lira  in  neither,  lliould  be 
reflorad  to  his  plact^  regain  raifed  to  the  throne  of  his  dignity, 
is  infinitely  fit  and  proper.  This  is  the  expreffon  of  v.-ifdorn 
itfelf;  this  Gid  mm  will  dcfcend,  and  roturn  to  earth  again 
infinitely  different  from  his  former  jtppearance  ;  he  will  appear 
jobedin  glor^and  majefty,  attended  with  an  innumerable 
train  of  angelic  hofts,  with  the  found  of  the  heavenly  trumpet, 
and  all  nations  ih-ill  ftand  before  him  and  (hake  with  horror, 
or  be  filled  with  joy,  at  his  deciding  fentence.  This  grand  fen^ 
tence  concludes  the  fcene  of  the  moft  wonderful  works  cf 
Goi,  to  wit,  the  pre  eminei»  work  of  redemption.  Chrift  Je- 
fiis  is  the  glorious  perfonage,  who  will  in  perfe^  lightoufnef? 
fir  the  eternal  deftiny  of  men  and  angels.  Hence  we  read, 
«  The  Lord  Jefus  Chrift,  fhall  judge  the  quick  and  the  dead 
••  at  his  appearing.'*  St.  Paul  alferls  once  and  again,  "We 
«  muft  all  appear  before  the  judgment  feat  of  Chrift."  But 
that  he  will  be  judge  in  this  great  afTizes,  none  deny  who  pro- 
fefsto  believe  the  fcriptures— Therefore  I  nafsonto  tht 

Third  head  ofthls  difoourfe,  which  was  to  conGder  the 
objeds  of  this  mighty  judgment,  or  the  perfons  who  fhall  be 
judged.  Whether  the  holy  angels,  which  fell  not,  are  included' 
in  thefe  objefts,  is  matter  of  tedious  and  curious  difpute.  Some 
have  contended  this  will  be  the  cafe,  as  they  are  rational  crea- 
tures, fubjeds  of  moral  government,  therefore  they  muft  be 
accountable  for  their  behaviour.  They  are  abundantly  em- 
ployed by  God  in  almoft  <very  bufmefs  of  providence  and 


[  434  ] 

grace,  they  are  erpecially  font  fortu  as  muiiQiear.g  fpirlts,  t5 
iTiinifter  to  thofe   who  (hall  be  heirs  of  falvation  ;    hence  it  i? 
deemed  rcafonable  that  they  fhould  ap,3ear  in  judgment  at  the 
laft  day,  that  their  faithfulnefs  in   the  difcharge  of  their  duty 
may  be  confpicuous  in  the  prefence  of  the  univerfc,  receive  the 
open  approbation  of  their  fervices,  and  be  with  propriety  intro- 
duced to  ihofe  higher  degrees  of  glory  and  happinefs,  which 
ihAl  be  awarded  unto  them.     Bue  others  again  fuppofe  them 
not  included  among  the  objefts  of  this  judgment ;  becaufe  they 
are  reprefented  as  the  attendants  of  Chrift's  court  in  this  won> 
derful  fcene,  as  perfons  never  ftaHding  before  hib  tribunal   in 
order  to  be  tried,  and  as  long  before  this  confirmed  in  felicity* 
beholding  the  face  of  God  continually  in  heaven,  and  confe- 
cuently  not  to  be  dealt  with  as  thofe  who  are  to  undergo  a 
f:rutiny   or  trial    in  order    to  have  a  judicial  fentence    paff- 
ed  upon  them  of  approbation   or    reprobation.     But  as  this 
is  wholly  a  matter  of  curious  fpeculation   only,  we  pafs  on  to 
the  fallen  angels,  thole  rebellious  fplrits,  who  (tall  be  brought 
as  criminal;,    before  the  bar  of  Chiiil,   where   their  primary 
infunefiion  and  apoliacy,  with  all  the  gulk  they  have  contrad- 
ed  fmce  they   were  ejcifled  heaven,  will  be  lasJ  to  their  charge 
andfupported  againll  them  ;     ill  that  they  have  done  ag?.iafl 
God  and  man  fmce  the  fedu<51ion  of  our  fnii  parents,   .Awith  nW 
thefe  methods  of  revenge  and  fubtiJty,  whereby  they  have  op- 
pofed  the  kingdom  of  Chrift,  and  have    virulently  attempted 
the  ruin  of  his  people,  fhall  be  tabled  againfl:  them,   us  alfo  the 
bold  outrage  committed  on  his  oxvn  perfon,  in  daring  to  defre 
him  to  fall  down   andwoifliip  ihcra,  and  in  bearing  a  liigh 
haod  in  his  crucifiixton..    Tlv.is  the  devils  who  weie  caft  do-yrn 
to  hell,  and  arc  now   rcfcrved  in  chains  of  darknefs  unto  the 
judgment,  fear  and  trcml;!e  at    the  forethoughts  of  that   tre 
mendous  day,  wlien  their   anguiln  will   become  more   ictenfe, 
and  their  punifhment   wronglit   up    to  the   highetl  degree  vi 
torment.       Therefore    it  is   faiJ    v/Ith    a    peculiar    emphafis, 
*'  That  the  devil  (hall  be  caf>  into  the  lake  of  fire  and  briniflone 
"  and  be  tormented  day  and  night,  forever  and  ever."     But 


that   which   h  crpecLil'iy   hififteJ  upon    in  the  fcriptures,  and 
wherein  we  are  more  intimately  concerned,  is  what   relates  to 
men,  who  fhall  all  be  fummoned  before  the  judgment  feat  of 
Chrifl,  all  ranks,  orders  and  conditions,  fmall  and  great,  rich 
and  poor,  quick  and  dead,  that  is,   thofe  wlio  fnall   be  found 
alive  at  the  advent  of  Chiifl,  and,  all  the  dead  from  the  begin- 
ning of  time.     The   afTertion  is  in    the  mod  general   terms, 
hence  no  flclii  can   efcape  the   cognizance  of  that  awful  day. 
For  the  graves  fliall  be  opened,  and  tlie  fea  will  yield  up  her 
dead,  g.nd  doatli  and  hell    {\:A\  deliver  np  the   de:id  which 
r.re  in  them.      Yea,   they  '(hall    be   gathered  from  the   four 
winds  of  the  eart'i ;  thofe   who  have  liv;.'d  under  the  law  and 
under  the  goipei,   together  v.'i'.h   thofe  who    have  had  nothing 
to  direii  iliem   but  tlie    light  of  nature.     All    who  have  ever 
])e£n  or  will  b?,   will  cor.ili;:iUe  iht>;  aiTcmbly  ;  .th  imiwenff  af- 
icmbly  indeed,  when  the  i:iaurnerable  generations  wliich  have 
exiited,  and  thofe  v/hich  wii!  exiit,  Ihali  be  colleif.fd  t-^gether. 
The  earth   will   not   be  fuiiicicnt  to  contain    the   mvilritudes, 
therefore  it  is  probable  the  judgment  will  be  held  in  the  air  or 
rlie  great  cxpanfe.     The   images  by  which  the  proceedings  of 
this  grand  fcalou  wre  reprciented,  ate  taken  from  human  courts 
of  judicature.     Accordingly    the.day- is  appointed   in    which 
caufes  are  tc  be  uitd,  the  judge  appears   with  his   cnfigns  of 
auihoray,  the  perfons  to  be  j'^Jged  ar*;  brought  l^efore  h.im, 
the  law  i^  known  and  the   books  arc  opened,  and  every  charge 
will  be  fupported  by  hifncient  tclliniony,  and  each  perfon  liere- 
«•,>■  n  aryiittcd  or  oan.icmned.  Thus.it  is  announced,  "  V/hcn 
'      .  :      :i      ^  .:    ir>e  i'.i  liis  glory,  then  fl:all  he  fit  upon 

>'  the  throne  of  Jus  glor-j^i  a-T^vbefore  him  fliad  be  gathered  all 
''■  nations,  and  he  Ihall-fepatatethem  one  fiom  anotlic-,  as  a 
■  fiiejjherd  diviaqth  his  flieep  f;cm  the  goats ;"  the  rigliteoiis 
fiiall  be  divided  fiom  tbie  v\icked.  and  the  proper  Vv'itneiTes  will 
be  produced,  both  againft  tranrgrcfr)rs,  and  in  favour  of  thofe 
whf)  have  wroi;ght  righteouinefs.  The  former  v.-ill  be  teRi- 
lied  agH'urt  by  their  fellow  men,  to  whom  their  condufl  was 
known,   both  good  and  bad  ;    by  the  holy  angels  who  have 


l4S6  2 

been  conftantly  employed  in  this  world  ;  by  therr  own  con- 
fciences ;  and  the  omr,iftience  of  God.  Thus  the  witneffes 
in  this  court  will  bemore  than  two  or  three.  And  the  omiu« 
fcience  of  Godv.-jU  be  the- completion  of  all  teftimony.  There- 
fore he  declares,  "  I  will  come  near  to  you  in  judgment,  I 
•«  will  be  a  fwift  witnefs  againfl  the  forcerers,  ajtd  againft  the 
*'  adulterers,  and  againfl:  the  falfe  fwearers,  and  againft  thofe 
*' that  opprefs  the  hireling  in  his  wages,  the  widow  and  the 
*'  fatherlefs,  and  that  turn  afide  the  ftra.nger  from  his  right 
•<  and  fear  not  me,  faith  the  lord  qf  hofts."  Hence  the  trial 
will  be  fair,  the  wiinefTes  neither  ignorant  nor  partial,  and  the- 
iiJj'idication  perfedly  juft  and  good. 

Different  dig:sis  of  happinefs  and  mlfery  will  be  awardec? 
KD  all,  exa-vtly  as  their  charadlers  (hall  be  found  to  be.     As  to 
the  godly  all  will  be  perfeflly  happy,  yet  fome  will  pofl*efs 
more  feli-.ity  than  others  according  as  therr  virtues  and  trials 
and  works  have  been  ;   fonie  fhall  have  ten  portions  of  happi- 
iiefs,  and  otli^rs  only  five.    Capacities  will  differ  in  the  future 
ftate  as  v^'ell  as  the  prefent.     There  are  different  grades  of  an- 
gels, and  the  greater  poffefs  more  felicity  than  the  lefs.     So  it 
is  probable  it  will  be  with  the  faints  in  heaven,  each  one  will 
be  completely  happy,  and  this  happinefs  will  be  in  proportion 
to  his  capacity.     This  will   likewife  be  the  cafe  witk  the  mlf- 
crable ;  all  will  be  tormented  and  perfe(5Hy  wretched,  yet  fome 
will  be  unfpeakably  mere  fo  than  others.     There  are  various 
grades  among  the  devils,  and  each  one  fuffers  according  to  his 
capacity.     Thus  it  will  be  more  tolerable  for  fome  of  the 
v.icked  in  hell  than  others.     Hence  we    read  of  the  men  of 
Niniveh,  the  queen  of  the  South,  of  the  inhabitants  of  Tyre  and 
Sidon,  Sodom  and  Gommorah,  as  liable  to  a   lefs  degree  of 
runifliment  than  thofe  v/ho  have  enjayed  greater  advantages 
and  fmned  againfl  greater  light  and  knowledge.     Therefore 
it  will  be  more  tolerable  in  the  future  flate  for  the  heathen 
than  fortlie  chriftian  v/orki,  who  fliall  have  mifimprcved  their 
privileges. 


A  few  hints  are  all  that  can  be  given  in  a  contrai^ed  dif- 
courfe  upon  fo  fublime,  grand  and  extenfive  afubjt-a  ;  but  we 
Ihall  take  different  views  of  it  in  feme  future  leduresj'and  cort- 
elide  at  prefent  with  a  very  brief  improvement. 

Firft,  this  do^rlnc  of  a  future  judgment  adminifters  reproof 
to  the  profane  and  unbelieving,  who  mock  and  feoff  at  the 
coming  of  the  Lord,  who  fay,  "  Where  is  the  promife  of  his 
"  coming,  for  fxnee  the  fathers  fell  afleep,  all  things  continue 
'♦  as  they  were  from  the  beginning  of  the  creation."  Was  this 
dodlrine  fuitably  impreffed  upon  the  minds  of  men,  that  one 
day  or  other  they  mud  be  called  to  an  account  for  all  their  con- 
du<ft  in  the  prefence  of  the  affembled  univerfe,  would  they  not 
be  more  watchful  and  cifcumfpeft  in  their  behaviour  and  con- 
verfation  ?  More  diligent  in  enquiring  how  they  ihould  ap- 
prove themfelves  to  God  ?  How  neceffary  is  ic  that  we  Ihould 
repent  of  all  our  fins,  obtain  an  intereft  by  faith  in  the  merito- 
rious righieoufnefs  of  the  Saviour,  that  we  fhould  be  juftified 
and  fanflified,  feeing  we  muft  all  ftand  in  judgment  ?  It  alfo 
reproves  all  thofe  who  abufe  the  divine  patience,  becaufe  his 
coming  is  delayed,  not  confidering  that  he  will,  "  Come  in  a 
**  day,  when  they  looked  not  for  him,  and  fhall  cut  them  a- 
"  funder,  and  appoint  them  their  portion  with  hypocrites,  there 
«  fhall  be  weeping  andgnalhing  of  teeth."  Should  we  not  of- 
ten be  placing  ourfeles  in  the  prefcnce  of  the  heart  fearching, 
and  rein  trying  God,  and  refle(Sing  how  we  (hall  appear  in 
judgment  ?  This  would  have  a  mighty  tendency  to  awaken 
our  minds  and  command  our  fouls  to  make  preparation  for 
the  great  event.     For  he  will  come  and  be  will  not  tarry. 

Secondly,  feeing  Chrift  Jefusis  the  glorious  perfonage  Vv-uo 
ihall  judge  the  world,  and  will  appear  with  innumerable  at- 
tendants of  holy  angels,  how  ihould  this  fill  us  with  high  and 
exalted  thoughts  of  him,  and  low  and  abating  thoughts  of  our- 
felves  ?    Since  the  angelic  tribes  account  h  rbeir  happinefs  and 


^igheH;  Honor  to  wait  upon  him  as  his  nji.;i:lii;ng  I'iiiiits,  how 
iliould  h  awaken  in  us  an  holy  air.bltion,  that  we  might  ap- 
prove  ourfelves  to  hi;ii  as  hi"  firvau's  i\  all  thing-^,  ,anJ  to 
reckon  it  ourgreatcft  honour  ^;nd  chief  bledlag  to  be  tmj'loyeJ 
abluch  by  him.  Seeing  he,  v-iih  whom  there  is  no  fhaJovv  of 
partiality,  (hall  luilain  the  office  of  being  jud^^e,  thib  ought 
eiFeilually  to  (ileiice  all  murmuring  tlioughts  againfl  ihe une- 
qual diitribut:oa5  of  proviJjnce  ih  this  world. 

We  ou'^lit  not  inipac;  ."atly  to  complain  cf  poverty,  ficknefs 
berea\'erncnl<".  or  other  calamitous  clrcarjiRarces,  Gnco  the  GoJ 
of  all  the  earth  is  (.Itihui;  and  will  always  do  iliat  vhich  is  per- 
i't&ly  right.  Can  a  child  uf  God  defne  more  tlian  that  he  fhoulJ 
do  righwouily.  AH  thcfe  adverfe  dirpcnrations  v.  ill  l-.e  perfectly 
adjailed,  and  when  properly  improved,  thty  v/ill  encreafe  our 
felicity  throughout  eternity,  V>i^hy  fhould  chriftians  be  ahxicus- 
jy  difcrefTed  about  frien.^?,  children,  health,  richer,  honors  and 
^oys,  feeing  they  are  net  to  expetfl  their  heaven  uprn  earth  t — 
Let  us  cultivate  the  graces  cf  faith,  patience,  fubrciflion  and  hu- 
mility, in  full  afTurance  that  all  will  b?  b'^ft  In  the  great  day  cf 
the  Lord. 

Thirdly,  fince  t'lc  perfons  A\ho  iaall  be  judged  are  angeU 
and  men,  f:acc  we,  i))y  brethren,  will  foim  a  part  v.{  this  grand 
aiTczrjoly,  fhould  not  this  excite  and  con;n;and  us  to  univerfal 
holinefsboth  oflieart  at:d  lif^  The"  fentiment  that  we  fliall  ail 
ft.iad  before  the  judgmei:t  feat  of  (.'iuift^  ftould  caufe  us  to  break 
(^fw.ir  llns  by  ri-jhtcoufiicfs,  and  our  tranigretTiOns  by  Hiewing 
liiercy  to  the  poor;  iliould  inHuenco  Us  to  deny  cmrelvts,  take 
np  our  crafs,  ana  Lj<.o)r.e  ±e  faithful  ibilowcrs  of  Jefus  ;  Oiould 
engage  us  to  d«;ny  ail  woiljly  Uids  and  atrevTlions,  and  bt-ccnie 
chii?uaa»  in  reallt".  Let  us,  my  dear  fntrJ-,  be  chriilians 
'■ixid  all  ihall  be  W',il,  for  tini",  for  juii'T.ient,  and  ttcrnir  . 


if^t»»i.tr-H»'.»a»8aMggaeJM!gil  H.ll',l-ir.rrvr.«-E 


SERMON    XXXIX. 


The  difference  of  appearance  before  God  here 
and  hereofkr» 


Matt.   25.  33,     Andhejhallfet  the  Jheep  on  Ms  right  hand,  lut 
the  goats  on  his  left. 

WE  are  all,  my  brethren,  made  for  eternity.     There  are  ve- 
ry folemn  fcenes  before  us.     It  is  hard  to  bring  ourfelves  fuita- 
bly  to  obferve  thefe  things.  How  difficult  to  perfuade  our  fouls> 
that  all  the  invifible  realities  of  a  future  ftate,  cf  which  we  read 
in  the  gofpel,  will  be  prelent.     But  fo  it  muft  be.     O  my  louU 
a  little  while  and  thou  (halt  (land  before  thy  judge,  thy  cafe  fhall 
be  dated  by  the  rules  of  perfeaion,  an.i  thy   doom  irreverfibly 
fixed.     How  deep,  how  awful  is  the  thought  ?  O  what  a  differ- 
ence will  a  few  years  make  in   opr  circumftances.     Perhaps  a 
few  days  or  hours  will  bring  it  to  pafs.     Inllead  of  appearmg 
before  God  in  his  fan^uary  and  in  his  ordinances,  we  fhall  ap- 
pear before  his  judgment  feat  to  be  tried  for  our  fouls  and  eter- 
nity.    How  does  the  reflexion  alFefl  ourfpirits!  Shall  we  be 
brought  into  judgment  to  be  tried!   Our  hearts  faint  within  us 
at  the  profpeft.     We  cannot  ftand  the  inf:iior  trial  of  our  rea" 


[  44^  J 

fon  and  confclence.  Oar  hearts  conc!err;n  us,  and  God  is  gt«r:-- 
ter  than  our  hearts.  He  is  perfect)/  acqaaintcJ  with  all  our 
folhes,  infirmities  and  Cms.  Wc  are  apt  to  have  a  light  idea  of 
our  guilt,  a  fmall  and  uncertain  fcnCbility  cf  oar  tranfgrefllons} 
■w-c  think  ourfelves  but  little  finners,  becaufe  we  take  in  and  real- 
ife  but  a  fmall  portion  of  fin  at  a  time.  We  cannot  recoiled  the 
whole  compafs  of  our  iniquities  at  once.  When  we  are  aiiliifted 
with  the  fenfe  of  any  particular  offence-  our  other  ciimes  are  in 
*i  back  ground,  dropped  from  our  view,  and  loft,  in  a  general 
confullon.  But  what  furprife  will  it  awaken  to  have  the  whole 
account  collecled  and  laid  before  us  ;  and  that  in  fo  awful  a 
place  as  at  the  bar  of  God  ;  and  that  upon  fo  folemn  a  trial,  as 
fi>r  our  eternal  delliny.  It  would  now  be  podlble  to  have  thefe 
inaiteis  fettled.  Now  Jcfus  Chriil  is  exalted  as  a  prince  and  a 
faviour  to  grant  repentance  and  the  remifTion  of  fins. 

In  a  litlle  while  lie  Vv'ill  c'lahge  tlii:.  friendly  and  compafrion.. 
•ale  charaJler,  and  afliim?  all  the  grave  l<j!enmitics  of  a  judfe. — 
Our  appearance  before  his  feat,  is  a.  linking  confideration,  and 
belongs  equally  to  ail  men. 

How  great  the  diilinftiovi  that  day  will  difplay  among  us!  An 
infuiitely  mare  conipicuous  one  than  the  gofptl  or  the  church 
now  makes.  Some  among  mankind  are  begotten  by  the  gof- 
ptl  to  a  lively  hope  and  to  faith  unfeigned.  Their  fouls  are 
f  -rnied  to  undilfembled  piety,  a  proper  fenfe  of  God  and  their 
duty  to  him  j,  while  others  remain  unfaniftified  and  unholy, 
withsHt  GoJi  without  love,  without  faith  or  hope.  They  con- 
tinue Grangers  to  the  chriilian  temper,  and  uU  the  amiable  and 
precious  graoes  of  ihe  fpiilt.  To  fume  the  gofpel  is  the  power 
of  Qod  to  f  ilvati'in,  it  proves  a  favour  of  life  unto  life  ;  while 
otheis  never  feci  iis  influence  in  any  faring  manner,  and  there- 
fore to  them  it  is  a  favour  of  death  unto  death.  Great  is  the 
diifarence  which  here  takes  place  among  pcrfons  in  their  appear- 
ance before  Chrift  in  his  hoJy  ordinances;  but  much  greater 
will  be  tlic  difference  NNhich  will  be  mads  between  them,  when 


r  441  T 

they  Ciall  appear  before  him  in  judgment.-  It  is  tiue,  it  is'  a 
(iiffereace  which  originates  from  the  difference  that  takes  place 
in  this  world.  It  is  now  evident  to  Ccd  ;  biu  then  it  v  ill  be  e 
vid^nt  to  the  univerfe.  Then  they  Hiall  ftand  as  clearly  diftin. 
guiftied  one  from  another  as  Iheep  from  goats.  Thefe  animals 
are  of  dilVma  kinds  or  fpecies  ;  fo  man  will  then  be  perfedly 
diftinguiihed  from  man,  as  llieep  are  dift  nguifhed  from  goats- 
This  fubj^a  is  well  adapted  to  awaken  the  fu.ner  and  encourage 
tire  faint.  Therefore  I  iliull  take  occafion  from  ihefc  words  to 
fet  before  you, 

Firft,  the  difference  between  your  prefeut    appearance  before- 
Chrlft,  andtlie  future  appearance  at  the  judgment. 

Secondly,  (liow  the  great  difference  this  future   appearance ' 
Tvill  make  between  the  believer  and  the  unbeliever, 

Firft,  I  am  to  confider  the  difference  between  the  appearance^' 
tvhich  are  here  made  before  God  and  Chrift,  and  that  future 
appearance  that  we  are  in  a  fliort  time  to  make.  1  beg  leav- 
to  apply  this  branch  of  the-  difcourfe  to  thofe  who  are  unconver- 
ted and  in  a  ftate  of  fin.  We  have  reafon  to  believe  there  are 
fome  fuch  among  us.  O  that  God  would  teach  us  to  fay  fome, 
tiling  that  may  be  ufeful  and  acceptable.  Lord,  the  refidue  of 
the  fpirit  is  with  thee,  let  the  power  of  thy  word  be  felt.  Let  a 
convincing  arrow  reach  the  heart  of  the  fianer  that  he  may  no 
longer  go  on  in  his  trefpafies  until  iniquity  ftiall  be  his  ruin.  O 
let  the  carelefs  finner  who  now  ffands  before  God  In  his  fanflu- 
ary  be  advifed  to  confider,  he  muil  ere  long  ft  and  before  him- 
•n  a  very  different  manner  and  for  very  different  purpofes.  Let 
the  formal  chriftian  and  the  lukewarm  profeffor  be  aroufed  ;  let; 
bimferioully  confider  with  himfelf  the  difference  between  his 
prefent  and  future  appearance  before  Chrift,  while  it  fliall  be  re' 
jrefented  ia  the  following  particulars. 


r  44*  1 

FIrft,  finners  appear  now  before  ChriH  as  a  tender  Savionr 
and  compaffionate  redeemer,  but  then  they  will  ftand  before  him 
as  an  awful,  inexorable  ar^  inflexible  judge.     The  prefcnt  ap- 
pearance is  in  a  feafon  of  grace  and  mercy,  but  then  it  will  be  3 
time  of  trial,  judgment  and  condemnation.     Now  when  they 
come  before  Chrift  in  the  places  where  he  records  his  name,  they 
hear  the  fweet  and  inviting  language  of  grace  ;  and  the  voice  of 
Jefus  calling  to  them  to  come  and  accept  of  the  pardon  of  their 
lins  and  they  (hall  find  reft  to  their  fouls.      How  precious,  foft 
and  perfuafive  are  the  gracious  words  prcceedir.g  out  of  hisHpo. 
*'  Ho  every  one  that  t  irfteth  come  ye  to  the  waters  and  drink. 
**Come  unto  me  all  ye  diftrefled,  poor,  weary,  faint  and  heavy 
<*  ladened  fouls  and  I  will  give  you  reft.     If  any  man  thirft,  let 
**  him  come  unto  me  and  drink.     He  that  heareth  my  voice,  I 
«*  will  fup  with  him  and  he  with  me  ;  and  v/hofoever  will,  how- 
**  ever  great,  numerous  and  aggravated  his  fins  may   be,  tha 
"  fountain  of  grace  is  opened,  let  him  come,  make  room  for  his 
«  approach,  that  he  may  take  of  the  v>-aters  of  life,  and  drink  of 
**  the  wells  of  falvadon  freely,  without  money  and  without  price.'* 
You  are  now,  O  finners,  ftanding  -within  the  pale  and  under  the 
banners  of  mercy.      But  alas,  when  you  will  appear  before 
Chrift  in  judgment,  there  will  be  no  more  callsof  mercy  or  o- 
vertures  of  grace.  Then  you  mufl  hear  the  heart  rending  found, 
"  Your  day  of  grace  is  paft  and  the  door  of  mercy  is  fhut 
«'  forever."     Chrift  is  now  by  his  word  and  Spirit  knocking  at 
the  door  of  your  hearts,  but  hereafter  you  will  knock  at  his 
door,  crying,  "  Lord,  Lord  open  unto  us."     As  the  former 
was  vain,  fo  alfo  will  be   the  latter.     Nothing  will  be  heard 
from  within,  but  *'  depart  from  me  ye  workers  of  iniquity." 
"Who  can  paint  the  anguifh  and  confufionthis  declaration  rauft 
throw  the  delaying,  loft,  and  unhappy  f:nner  into  ?    Now  he 
(lands  before  God  in  the  church,  and  hcnrs  all  the  promifcs^ 
perfuafions  and  threatenings  of  thegofpel  with  a  perfeffdy  cold 
indifference  ;  they  pafs  by  him  as  the  idle  wind  ;   but  hereaf- 
ter his  cry  will  be,  "  A  world  for  one  of  thofe  hours."    His 


[  443  1 

fentence  will  be  pronounced,  ^vith  bis  name  affixed,  "thou  art 
the   ivbellious,  tliougliLlcfs,  difuhedleat  and  impenitent  finner, 
and  thou  nmil  die  forever.     Thou  hsd  not  obeyed  lbs  gofpe'l, 
thou  haft  net  accepted  the  offers  of  mercy,  thou  haft  not  behev- 
ed  in  Chrift,  and  thou  muft  eternally  peiifh."     The  fmnernow' 
ftands  before  Cbrill  in  a  feafon  of"  Jiope,  he  may  now  obtain 
pardon  and  grace;  but  then  he  will  ftand  under  the  fentence  of 
death,  under  the  dark  and  dolorous  fe-lings  of  everlafting  def- 
pair.     The  finner  nou"  appears  before  the  blefTed  Saviour  fitting 
upon  a  throne  of  love,  entreating  his  rcconcihation  and  friend, 
fhip,  and  pouiing  forth  the  melting  words  of  compiEon,  "  I 
"  delight  not  in  the  death  of  a   hnner,  turn  ye,  turn  ye,  for 
"  why  will  ye  die  ?    I  hold  forth  life  and  pardon  ia  my  hand 
*'  for  your  acceptance  ;  your  acceptance  would  be  rv.y  higheft.. 
*'  pleafuri  and  your  ovvn   eve-iaRing    felicity."     Pity  is   now 
in  his  heart;  and  tears  of  love  in  his  eyes.     O  fmners,  it  is  now 
with  you  a  day  of  falvalion.     O  that  you  were  wife,  that  you 
underfiood  this,  that  you  would  confider  your  future  appear- 
ance before  Chriil; !   Tlie  time  is  faft  advancing,  and  perhaps 
at  the  very  door  with  fonae,  that  this  feafon  of  love  will  be 
over  and  gone,  and  your  lamentation  hereafter  will  be,   "  The 
"  Jiarveft  is  pad,  the  fummer  is  ended,  and  we  are  not  faved." 
You  now  enjoy  all  the  advantiiges  and  bleffings  of  the  gofpel. 
Chrill  is  now  weeping  over  you,  and  pouring  out  his  compaUi- 
onate  heru't  in  tears,  Uttering   thefe  tsndsr  espreffions,  "  How 
'«  often  would  I  have   gathered   you   as  a  hen  gaihcreth  her 
*•  chickhens  under  her  wings  •"     O  let  it  not  be  added,  "  that 
•'  you  Vv'ould  not."     Let  it  not  be  fidd  ♦'  Thai  he  canie  unto  his 
"  o^^'n  and  hi.';  ov.-n  received  him  not."  But  in  the  future  judg. 
ment,  you  \vill  behold  this  lovely  andrrecicns  Saviour,  cloathed 
in  terror,  with  frowns  on  his  brow  and  anger  in  his  heart,  ilTu- 
jng  the  irreverfitle  fentence  of  your  £nal  deftiny, "  Depart  from 
"  me  ye  curfed  into  evcrlafting  fire,  prepared  for  the  devil  and 
"  his  angels."     All  his  love  will  be  turned  into  wrath,  and 
your  prefcnt  eau'  and  fecurity  into  damnation.     Every  foul  in 


L  444-  J 

tlijs  g:e"t  day  found  in  liis  fins,  fails  under  the  eternal  curl's 
willioiit  repeal.  Who  among  us  can  think  of  enduring  the 
awful  fcene  ?  Who  can  bear  the  fight  of  an  angry  judge,  who 
is  infinite  in  power,  tenible  in  majefty,  and  who  hath  divefted 
bimfelfofall  compaffion  ?  Who  can  think  of  the  Son  of  God, 
cloathed  wich  vengeance,  putting  on  fury  as  a  garment,  to 
revenge  the  contempt  of  his  milder  charader  ?  The  great  day 
of  the  Lord  is  coming  and  who  fhall  be  able  to  ftand  ?  Chrift 
liath  come,  O  finncrs,  to  requed  your  hearts,  your  frienddiip 
and  your  love  ;  but  when  be  fhall  come  again  no  fuch  requefts. 
ftiall  b^  m.ide.  You  will  never  hear  another  foothing  invita- 
tion. When  he  fhall  turn  to  the  left  hand,  nothing  but  terror, 
clouds  and  darknefs,  and  a  horrible  t»;mneft,  and  nothing  tif 
his  voice  but  the  dreadful  found — "  Depart."     But, 

Secondly,  finners  appear  now  before  Chrift  with  cold  hearU 
and  carelefs  and  irreverent  fpirits.  His  tender  addrefiesand  mo- 
vingexpoftulacions  are  neither  heard  with  ferioufnefs,  nor  at- 
tended to  with  folemnity.  But  at  his  appearance  on  the  flilning. 
judgment  feat,  his  prefencc  will  ftrike  awe,  and  it  will  be  impof- 
fiblcto  be  light,  carelefs,  and  inattentive.  While  they  now  hear 
the  prcpofals  of  the  gofpel  laid  before  them  by  his  ambafladors^^ 
befceching  them  in  Chrifl's  ftead  to  be  reconciled  to  God,  they- 
may  perhaps  notice  hew  the  ambaflador  afls  his  part,  whether 
he  is  of  brilliant  elocution,  can  perform  as  a  grand  orator,  or 
in  Eaftern  flile,  can  play  well  on  an  inftrunjcnt  ;  when  they 
have  decided  upon  this  bufinefs,  they  retire  with  a  felf-appro- 
bation,  and  an  inward  felicity.  But  in  thtir  appearance  at 
the  lafl  judgment,  tilings  will  be  infinitely  different ;  the  confr 
deration  of  the  fpeaker  will  be  perfetflly  dropped.  When  they 
hear  orders  i/Tued  for  the  folemn  apparatus,  and  behold  all 
matters  difpofing  themfelves  to  give  the  highcfl  grandeur  to 
the  fcenc  to  haften  their  depending  fate,  hov/  will  their  fouls  be 
all  tremblingly  alive  to  the  final  fentcnce  ?  In  what  a  defciip. 
live  manner  does  St.  John  rcprefent  tlJs;  momentous  event  • 


I  445  ] 

It  IS  as  if  we  faw  it  with  our  eyes.  "  Behold,  lie  cometh  ^x-Itli 
"  clouds  and  every  eye  (hall  fee  him,  and  they  alfo  which 
pierced  him,  and  all  the  kindreds  of  the  earth  fiiall  wail  bc- 
**  eaule  ofhi»i."  Then  the  finner  will  hear  the  voice  of  th« 
Son  of  God,  and  every  word  will  pierce  him  thro'  with  a  thou- 
fand  terrors,  and  ten  thoufand  torments  will  wreck  his  foul. 
-But  on  the  other  hand,  every  preparation,  every  difplay,  uad 
every  word,  will  be  pleafure,  comfort,  tranfport,  and  extatic 
joy  to  the  believer.  Then  will  he  rejoice  with  joy  unfpeakaWe 
and  full  of  glory. 

I  have  often  thought  that  this  appearance  will  be  peculiarly 
affe<f^ing  to  the  niiuifters  of  the  gofpel,  both  faithful  and  un- 
faithful. Thofe  who  have  been  faithful,  and  yet  have  not  fuc- 
ceeded  as  to  a  great  part  of  their  flock-Lord  !  how  muft  it  affeft 
them  to  fee  many  of  their  dear  charge,  whom  once  with  yearn- 
ing bowels  they  befought  to  fecure  their  falvatlon,  whom  they 
had  perfuaded  with  tears  by  tliofe  very  terrors  which  they  nov^ 
behold  and  feel,  but  they  would  not,  and  they  fee  them  depart- 
ing in  the  general  outcry  of  loft  and  condemned  fouls.  They 
behold  them  taking  leave  of  Jefus,  of  their  friends,  of  their 
minillers  and  happinefs,  and  go  with  devils  into  everlaftinj; 
puniflimenc  As  to  fuch  who  muft  refled  upon  their  urjuith- 
fulnefs,  as  the  caufe  of  their  own  and  their  hearers  eternal  dcC- 
truiflion,  who  can  tell  the  torments  eternally  occafioned  here- 
by !  Think  of  this,  O  my  foul,  and  take  the  awful  hint,  to 
animate  thee  in  thy  work,  to  Cry  aloud  and  fpare  not,  whate- 
ver may  be  the  oonfequencc  on  earth. 

But  I  proceed, 

Secondly,  to  Ihow  the  gr:at  dilterence  this  future  appearance 
will  make  between  the  believer  and  unbeliever. 

Firfl,  the  believer  will  be  treated  and  diftlnguiii.ed  with  the 
higheft  Indances  of  care  and  attention.     Jefis  will  take  a  pa- 


L  446  ] 

cuiiar  and  tender  notice  of  him  in  this  frightful  feafofi.  Whetl 
this  day  fliall  commence,  the  unbeliever  muft  endure  in  him- 
fslf  all  the  tenors  of  the  forming  fcene  and  judgment — will  feel 
himfelileft  amidftthe  crufli  of  nature  and  the  wreck  of  worlds. 
What  tormen-ing  fear,  furprife  and  anxiety,  v/ill  the  very  cir. 
cumftances  of  the  feafon  occafion  ?  We  are  told,  there  will  be 
dirtrefs  of  nature  and  perplexity  ;  that  the  fun  and  rnoon  will  be 
darkened  and  all  the  pov/ers  of  heaven  fhaken;  the  archangel's  - 
trumpet  fhall  found  to  the  extremities  of  the  earth  ;  the  heavens 
fhall  pafs  away  with  a  great  noife  ;  the  elements  fliall  melt  with 
fervent  heat,  the  earth  alfo  and  all  its  works  fliall  be  burnt  up.  ' 
How  dreadful  will  it  be  for  the  unbelieving  finner  at  this  time  ! 
How  will  it  fliockhis  inmod  foul  to  defcry  from  afar  the  awful 
appearances  and  figns  of  the  times !  To  fee  the  azure  veil  of 
heaven  rending  and  roiling  afide  to  make  way  for  the  defcent 
of  the  giOricus  and  lofty  j  udge, — to  behold  companies  of 
mighty  angels  pour  forth  to  line  and  guard  the  way, — to  per- 
ceive  the  firmament  of  heaven  in  a  general  blaze, — the  forked 
■  lightnings  flafn  and  the  thunders  roar, — and  defcending  Barnes 
circalatlnp-  lourul  the  earth  and  involving  all  in  common  and 
promifcuous  rain. — To  behold  Lhe  univerfj  thrown  into  the 
utmoft  harry  and  confuficn  ;  all  its  conneclions  broken  and  itj 
n;ouons  difccncerted  ;  hear  earthquakes,  various  noife,  deep 
difturbance;  and  all  dnrknefs  and  defolation.  How  Indefcri- 
bable  mul\  it  be  to  Ril  the  agonies  of  diffjlving  nature  ;  when 
all  the  diforderly  elements  free  front  their  prefent  laws  and 
'bearings  fhall  rulh  tumaliuous  into  war  an  i  conililin:.  How  wU 
the  impendent  and  unbelievlniT  ftand  aghaft!  how  will  hi? 
heart  fink  and  die  wiihin  him  !  even  now  perhaps  a  fuddcn 
temped  of  wind,  rain  and  thunder,  can  throw  his  foul  inlc 
confufion,  and  fmite  it  through  v/ith  pain  and  terror.  But, 
a'as,  there  will  then  be  another  fort  of  fcene.  The  noife  and 
horror  of  fuch  a  time  is  no  more  to  be  compared  with  that 
of  the  judgment  day,  than  the  fhaking  of  a  leaf  with  the  re- 
port  of  the   loud.-^d  thunder.     What  diilrefs   and^confterna- 


C  447  ] 

tion  tviil  r3ck  his  foul,  when  he  Ends  hjmfelf  defertcd  in 
thefe  c'.rcum»L:inces  and  no  where  to  e'cape ;  while  he  fees 
the  true  believer,  one  perhaps  he  formerly  knew  and  defpil'ed 
ns  a  weak  and  ignorant  hypocrite,  kindly  attended  with  a  hea- 
venly guard,  and  fafely  condmfted  out  of  the  general  nprcar. 
Jefns  will  fend  his  angels  to  gather  his  faints,  and  to  place  them 
as  the  mod  glorious  affembly  ever  beheld  on  his  right  hand. — 
Who  can  develope  the  comfort  of  having  a  kind  angel  near 
to  fupport  t!ie  timirous  fpirit  and  flrengthen  it  by  his  prcfence, 
and  fuftain  it  by  his  mighty  arm.— But, 

Secondly,  the  believer  will  receive  a  fentcnce  of  acceptance 
and  approbation,  will  be  crowned  with  the  lionours  of  the  gof- 
pel,  and  all  the  promifes  of  grace  will  be  fulfilled  to  him  ;  while 
the  unbeliever  will  have  the  final  fentence  of  condemnation  paf- 
fed  upon  him,  and  be  puniihed  with  all  the  calamities  and  cur- 
fesof  a  broken  law  and  defpifed  grace  and  mercy  ;  allthethreat- 
r.ings  of  the  facrad  volume  v/ili  be  executed  upon  him.  How 
gr^at  the  difference  which  will  then  take  place  between  the  be- 
liever and  the  unbeliever.  Your  eyes,  my  brethren,  fhall  be- 
hold it.  You  and  I  v.ill  be  prefent  at  this  grand  folemnity. — . 
And  is  there  not  awful  danger  it  may  be  a  time  of  forrow  with 
fome  of  us.  I  tremble  for  myfelf ;  I  fear  for  you.  When  this 
day  fhall  open  and  ccme  to  pais,  then  we  fhall  all  know  that 
this  is  the  truth  of  God,  and  that  though  now  ycu  may  refufe 
to  hear,  and  l>e  too  callous  to  feel,  tjien  you  fh;ill  bo:h  hea"" 
and  feel  forever  ;  thouv;;h  your  hearts  v  ill  not  foften  and  relent^ 
yet  then  you  fhall  he  broken  upon  a  thonfand  «.vheel».  What 
a  different  fenGbility  will  then  be  awaktncd  in  every  foul,  when 
thehta  fentence  fhall  be  pronounced  ?  How  infinitely  varienc 
will  yoiir  future  from  your  prefent  feelings  be  ?  How  will  the 
fiiiner,  who  can  now  trifle  with  God,  his  foul,  and  all  the  folem- 
n'lies  of  eternity,  then  ardently  Vvifii  for  one  of  thofe  cpportii- 
ritiss  r)f  mtircy  and  fealbns  of  grace,  whirh  he  now  enjoys  and 
r;igh.ts?  iTcar  him  pouring  foith  tltc  lamentable  and  deipalring 


I  ^4»  ] 

moau,  **^  O  tliat  I  had  one  Lord's  day  more  in  the  divine  fer* 
vice,  one  of  thofc  afternoons  when  1  heard  as  tho'  I  heard  not, 
behaved  as  tho'  God  faw  me  not,  and  the  matter  was  no  con. 
cern  of  my  foul.  How  would  1  now  improve  the  hour,  how 
carefully  would  I  liear,  how  fervently  would  I  pray,  and  im- 
plore the  pardon  of  heaven  and  feek  divine  mercy  and  grace*. 
But,  alas,  it  is  now  too  late  ;  once  I  had  good  things,  but  now 
I  muft  fuffer  evil  things  forever.  I  remember  I  was  often 
admoniflied  and  told,  this  would  be  the  cafe,  but  then  I  was 
carelefs,  ftupid  and  fecure ;  but  now  I  care,  I  feel,  and  am 
toimeatf d.  O  that  all  my  fenfes  were  locked  up  in  everlafl- 
ing  inlenfibllity ;  O  that  my  being  might  be  taken  away  ;  O 
that  i  was  at  once  tormented  out  of  exiftence,  overborne  and 
deftroyed  by  a  fudden  criifh  of  God's  almighty  arm." 

But  allow  me  to  comfort  the  poor,  feeble  and  affrighted  be- 
liever. Be  not  alarmed  and  diftrcfi'ed,  O  chriftian,  this  fii?ll 
never  be  your  cafe.  The  Saviour  is  your  judge,  and  God  is 
your  friend.  You  now  go  mourning,  jealous  of  the  divine 
favour,  Tiod  often  filled  with  mifgivings  of  heart  left  yowr  ' 
fms  are  not  pardoned.  You  weep,  and  floods  of  tears  flow 
from  your  eyes  in  fecret  places,  on  this  account.  But  let  faints 
lift  up  their  heads  and  look  forv.'ard  to  the  all  important  day, 
wlien  every  thing  Ihall  terminate  in  their  favour,  and  they  fliali 
have  all  their  defnes,  and  be  ever  with  the  Lord.  Your  forrows 
will  then  ceafe,  your  fears  will  vanifli  away,  your  diftrefs  pafs 
eff  like  an  afBiding  dream  of  the  night,  your  tears  will  be 
dried  up,  and  you  fhall  find  yourfelves  in  the  perfeiftion  of  hap, 
pinefs. 

A  v.'oid  of  exhortation  \vill  finiih  the  preftnt  difcourfe  : 

Let  finners  tremlsle,  and  f.iints  rejoice  at  the  approaching 
profpedl.  To  the  former  it  will  be  the  completion  of  your  mif- 
ery,  and  to  the  latter  the  confummation  of  your  blifs.  The 
difference  between  faints  andfmners  in  this  world  is  apparently 


C  4+9  ] 

very  inconfiderable,  but  In  the  great  day  It  will  be  as  manlfefr ' 
as  between  heaven  and  hell.     Let  not  the  terrors  of  the  awful 
feafcDU  affright  the  fincere  penitent  and  the  true  chriftlan.     Be 
not  afraid  with  an7  aftonifhment,  only  let  it  be  recommended 
to  you  to  watch  and  be  fcber.     Continually  be  putting  on  the 
Lord  Jeius  Chrift  and  make  no  provlfion  lor  the  flefh,   to  fulfil 
the  lulls  thereof.     "  Seeing  then  that  all  theie  things  fhall  be 
♦<  diflblved,  what  manoer  of  perfons  ought  ye  to  be  in  all  holy 
"  converfation  and  godlinefs;  looking  for  andhallening  to  the 
♦«  coming  of  the  day  of  God,  when  the  heavens  being  on  fire 
*<  fliall  be  diflblved,  and  the  elements  (hall  melt  with  perfect  heat. 
♦'Little  children,  abide  in  Chrift,  that  when  he  (hull  appear, ye 
«*  may  have  confidence,  and  not  be  aihamed  at  his  coming.— 
*'  Herein  is  our  love  made  perfet^l,  that  we  may  have  boldnefs 
"  la  the  day  of  judgment.      Fear  God  and  give  glory  to  him, 
"  for  the  hour  of  his  judgment  is  come,  and  worfhiphim  that 
"  made  heaven  and  earth  and  the  fountains  of  waters."     Bu'^ 
what  ihall  I  fay  unto  you,  O  finners.     "  Behold  the  day  of  the 
"  Lord  that  fliall  burn  xs  an  oven,  and  all  the  proud,  yea,  and 
"  all  that  do  wickedly  fhall  be  ftubble,  and  the   day  that  com- 
"  eth  fliall  burn  them  up  fa  th  the  Lord  of  hofts.     Who  may 
♦«  abide  the  dayof  his  coming,  and  who  fliall  ftand  when  he  ap- 
"  peareth,  for  he  is  like  a  refiner's  fire  and  fuller's  foap."     Let 
us  ills  my  hearers,  prepare  for  the  folemn  day.     Let  the  awful 
fcene  recommend  to   us  a  fpeedy  retreat  from   the  ilorms  of 
divine   vengeance  under   Immanuel's  wings.      Let  us  ever  be 
influenced  by  this  fentiment,  "  that  we  mull;  all  appear  before: 
♦*  the  judgment  feat  of  Chrill." 


TMrmn  iwnasirrf 


SERMON    XL. 


Every  one   in   the  general  Judgment  rewayd:d 
according  to  his  '■jiorh. 


Rev.  20.  xii.     And  the  dead Jlj all  be  judged  out  of  thofe  things 
'vjhich  ixiere  'written  in  the  books,  acconiina  to  their  i^orks. 


A  FUTURE  and  general  judgnic^nt  afier  llic  refurrecilon 
has  already  been  proved,  as  allb  the  exceeding  great  difftreuce 
in  the  views  and  feelings  of  mankindnovv  and  hereafter,  and  the 
wonderful  diftinction  which  will  at  tJiat  time  ai>pear  bciwctn 
faints  and  finners.  We  (hall  now  attend  to  the  fubjefl  in  a  dif- 
ferent way,  or  rather  confider  another  branch  of  it.  Tije 
apoftle  John,  afcr  he  had  been  led  by  the  fpint  of  Gt.d  to 
give  a  prophetic  hilfory  of  all  tlie  important  aifaiis,  which  le- 
late  to  the  church  militant,  the  dellruclicn  of  the  antichriiiian 
powers,  the  biiiJi.ig  Satan  a  thourjnd  years,  the  latter  day- 
glory,  his  being  loofed  again,  his  deceiving  the  aations  and  llie 
great  wickednefj  and  perfeculion  v/hich  ihall  again  prevail  on 
the  earth,  by  Gog  and  Migog,  and  then  when  there  v  ill  be 
no  religion,  and  fcarcily  faith  to  bo  fouad  on  the  earth,  opens 


[  i;'  ] 

the  ,^:n:ra!  jjJ'^mtnt  fucl.Icaly  and  unexpeclcJly.  Hz  inform^ 
us,  that  he  lU  V  iu  liis  vifioii  of  futuiltr,  a  greal:  white  thrcae 
evea  the  magnificent  throuj  of  jaJgment,  the  whitenefs  ot 
which  huh's  foith  it:i  fpotL'fs  {-iiity,  and  the  p^rfecfd/  righte" 
cus  an  J  irnpanial  judge  'aHo  ha  ihfieor;,  even  the  Lor  J  J~fu5 
Chi  id,  bctore  whole  refulgent  ghiry,  the  earth  and  the  heavers 
fit  J  awaj',  tile  elenieats  diJ/lveJ  ar.d  melted  at  his  appearance, 
and  the  prefent  fiame  of  things  i'o  eniirely  vaniihed,  that  iheie 
was  found  no  p'ace  for  llit-m.  And  then  he  beheld  the  alFern- 
bl.-d  unit'erfe  of  ange'^s  an  i  men,  and  the  folemn  procefs  of  the 
fina.1  judgmeut  was  instituted.  U.^nce  he  fays,  *•  I  faw  the 
"  dead  finall  and  great  Iland  before  God,  and  the  hooks  were 
"  opened,  and  another  book  was  opened,  which  is  the  book  of 
"  jif;."  H;re  he  beheld  all,  both  righteous  and  wicked,  both 
high  and  loi\',  yoang  and  old,  all  who  have  exifted  from  the 
beginning  to  the  end  of  ti.ne,  collected  in  one  immenfe  aflem- 
b'v,  which  no  man  can  number.  And  the  book?  likewife  were 
Opened.  B)  books  is  undoubtedly  intendid,  the  record  of  all 
the  conduit  of  iatelligent  creatures,  and  the  rules  by  which 
they  are  to  be  tried  and  juJged.  Thefe  two  things  are  abfo- 
lutcly  iiecciraiy  to  be  produced  in  judgment,  the  facts,  and  the 
rule  accorJirg  Lo  which  thefe  f.icis  are  to  be  tried. 

The  bocks  are  here  mentioned  in  the  pltiral  number,  which 

fc\r!dtntly  teaches  us  that  there  will  be  more  than  one.  There 
will  be  the  book  of  divine  oninifcirnce — the  book  of  confcience, 
—  and  the  bouk  containing  the  rules  of  judgment. 

Til''  book  of  divine  omiiikicr.ce  contahiing  a  perfed  record 
of  all  the  thoughts,  wor-ls  and  actions  of  every  intelliTent 
creature  that  ever  has  eiiiled.  The  book  of  conlcience,  which 
is  in  the  bread  of  eveiy  one,  will  perfeAly  anfwer  to  the  entry. 
It  will  bear  irrefuVible  teilimnny,  that  all  the  things  recorded 
therein  are  accurate,  jail  and  true.  Men  in  this  life  forget 
the  greateft   portion    of  tl  cir  conda-S;  yet  in  that  grand  day 


[  452  ] 

when  all  things  fliall  be  broat^ht  into  review  before  them,  tliere 
their  memories  will  be  awfully  refrelhed,  their  recolledion  vi'ill 
be  rendered  dreadfully  perfed,  and  their  confciences  will  tefti- 
fy  that  the  whole  record  is  right,  that  there  is  not  an  iota  ad- 
ded to  or  diminifhed  from  their  thoughts,  words  or  adioift 

Then  the  next  book  will  be  opened,  whicli  contains  the  rules  of 
judgment.  All  means,  opportunities  and  advantages  from 
the  works  of  creation,  the  light  of  nature  difplayed  therefrom, 
tl'i.e  revelation  from  heaven  both  verbal  and  written,  whereby 
they  might  have  known  and  ferved  God,  will  be  the  laws  by 
which  they  fhall  be  judged.  The  works  and  light  of  nature 
are  a  (landing  rule  to  all,  and  in  addition  hereto,  there  has 
been  aa  abundance  of  oral  and  written  revelation  given  to  the 
world.  Thofe  who  lived  from  Adam  to  the  flood,  will  be 
judged  by  the  works  of  nature  and  the  oral  revelation  which 
was  granted  to  mankind  during  this  period.  And  you  will 
plesfe  to  obferve,  tlisir  revelation  was  very  fufficient  for  all  the 
purpcfes  of  religion  required.  From  the  death  of  Adam,  to 
•whom  the  fumofall  revelation  v/as  given,  the  piomife  of  a 
Saviour,  and  no  doubt  was  propagated  through  his  pofterity, 
to  the  birth  of  Noah,  the  father  of  the  new  world  after  the 
tiood,  was  little  more  tlian  one  hundred  years.  So  that 
portion  of  the  world  was  furniflicd  with  a  full  revelation, 
which  v;ill  be  the  rule  of  judgment  in  their  cafe.  Thofe  wha 
lived  from  the  flood  to  I^Iofes,  had  not  only  tlie  antideluviau 
revelation,  but  all  that  which  was  given  to  Noah,  therefore 
this  divifion  of  the  world  \x\\l  be  judged  by  the  light  afforded 
it-  From  Mofcs  to  Chrifl  there  was  not  only  the  former  light 
in  the  world,  but  there  was  all  the  additional  revelation  given 
to  mankind  by  Mofes  and  the  prophets,  and  this  reduced  to 
writing,  fo  not  liable  to  be  corrupted  like  oral  tradition  or  ver- 
bal revelation.  T'hiswill  be  the  rule  of  judgment  for  this  great 
period  of  the  world.  From  Chrill  to  the  end  of  time,  the  light 
of  the  gofpel  will  be  added  as  the  rule  of  trial  of  all  thofe  who 
have  enjoyed  the  f^me.     And  all  who  may  be  ftiled  heathens 


C  453  ] 

ut  pagans,  and  never  have  been  favoured  with  any  kind  of 
revelation,  they  fhall  be  jixdged  by  the  law  of  nature.  To 
this  St.  Paul  has  an  evident  reference  when  he  fays,  "  As  ma- 
"  ny  as  have  finned  without  law,  (hall  perifli  without  law,  and 
"  as  many  as  have  finned  in  the  law,  {hall  be  judged  by  the 
"  law  :''  Thus,  thefe  will  be  the  rules  by  which  all  will  be 
tried.  Befides  thefe,  we  are  told  there  will  be  another  book 
produced  which  is  the  book  of  life  ;  in  this  all  the  names  of  the 
redeemed  are  enrolled.  Then  we  are  informed  the  books  bsing 
thus  opened,  ••  That  the  dead  were  judged  out  of  thofe  things 
*'  which  were  written  in  the  books,  according  to  their  works.'* 
We  are  not  to  under ftand  what  we  literally  mean  by  books, 
but  only  that  all  things  (hall  be  as  plain  and  evident,  as  tho* 
they  were  recorded  in  folios  and  ledgers. 

And  when  the  whole  procefs  fliall  have  been  pafled  ihroagh> 
whether  it  will  laft  a  thoufand  years  or  one  day,  both  of  whicJx 
are  alike  to  God,  and  equally  unknown  to  us,  the  judge  will 
pronounce  the  final  fentence  of  acquital  and  condemnatioa 
according  as  every  one's  works  fliall  appear.  Thus  fays  Chi  ill 
*«  Behold,  I  come  quickly,  and  my  reward  is  with  me,  to  give 
"  every  man  according  as  his  works  fliall  be."  How  often  is 
this  idea  repeated  in  the  accounts  of  the  laft  judgment,  that 
every  man  fliall  be  rewarded  according  to  his  works.  In  thii 
manner  fpeaks  the  apoftle  Pauh  "  God  will  render  to  every 
*'  man  according  to  his  works  ;  to  them  who  by  paliertt  conti- 
"  nuance  in  well  doing,  feek  for  glory  and  honor  and  inmior- 
"  tality,  eternul  life  ;  but  unto  them  that  are  contentious,  and 
"  do  not  obey  the  truth,  but  obey  unjfighteoufnefs,  indignation 
"  and  wrath."  It  is  abundantly  taught  thrcjughout  the  facred 
oracles,  that  all  who  will  be  finally  faved,  their  falvation  will 
be  owing  to  pure,  free  and  unmeritted  grace,  through  the 
lighteoufnefs  and  atonement  of  jefus  Chi  ill  the  Redeemer, 
and  that  the  wicked  Ihall  be  condemned  for  their  works  of  ini' 
cuity.     Yet  it  is  univerfally  alTerted  that  in  the  lad  judgment 


r  454  3 

thejiilliHcJ  fliall  bu- iiltc!  and  revarJed  ac.Ccrd;,-!^;  tn  lhe^r 
creeds  as  well  :is  the  condemned.  Here  It  is  affifmed  in  our 
text,  that  the  good  ^3  v.-eil  .,s  had  ih?JA  he  judged  recording 
to  their  works.  Since  this  is  the  cafe,  that  mankind  (hall  final- 
ly be  tried  by  their  works-,  and  thofe  who  are  faved  will  W 
fkved  by  abiblutc  giace.  it  is  of  fomc  importance  that  we 
fliouid  attend  to  and  undciflanJ  this  m.itter. 

The  obfcrvaticn  is  evidently  t'lis;  that  in  th-  f^nnl  judg- 
ment, mankind  w  ill  he  exi'rtly  ti  i-^d  according  to  the  evidciice 
of  their  woiks,  whether  good  or  had,  and  they  will  receive  f'l- 
tureiewards  piccifeiy  according  to  the  nature  and  proportion 

Feihaps  the  tender  l)earted  chrifllan  rray  be  here  ready  t^ 
{■Ayy  '*  If"  ill's  be  the  cide,  I  am  undone,  for  of  rey  bed  workj  I 
fliall  be  allian^ed  in  the  preiente  of  the  iiniverfe,  an  I  sll  r.^r 
hope  and  dependence  for  heaven  has  bee  a  npcri  fcrercigi 
grace  and  fice  merry  ?,s  revf.?)ei  in  the  gnrpeh  FarfVtl 
eternal  life."  Eut,  O  chriiti:in,  allow  rre  to  be^p^yk  calrrrje's 
and  patience  for  a  moment;  until  yen  iT.ull  hear  the  fc.-iptur;l 
account  of  this  rraUt-r. 

EiUcn  ilif  r';h':r  hand,  the  felf  cor.nda-'t  and  pref'un-'plu- ■:=5 
fmner,  it  m,ty  be  is  faying,  ''  This  doctrine  perfc>5^'y  plenf; '. 
my  heart,  ibv  ihongli  1  h.;ve  been  wli-ktd,  I  have  dorkC  mai  y 
good  thirjgs,  which  ]  know  ivuii  out  b;ilr.nce  ir.y  e-'il  cnndu* 
when  weighed  in  equal  fcales,  and  I  always  was  ofrh.e  opiri-v. 
tliat  1  fiior.ld  be  judged  and  rewarded  -riccording  to  the  na!u-:' 
urd  prriportiv^n  (jl  mv  ivorks,  therefore  I  am  filly  afflired  :>'l 
will  bsij  v,<.I]  vi'V,  i.ic  at  l.ilt."  Eut  lei  me  alfo  entreat  yr\  , 
not  to  draw  the  rniliakeii  conclufions  of  t.-'irrifr:rt  too  hc.fli.'v, 
till  the  matter  is  weighed  in  the  balances  of  the  faniftiiary,  and  j 
th.e  caufe  be  dfciJcd  bv  divine  irtiih,  \ 


[  455  ] 

The  doAiine  of  the  text,  however  it  may  be  wrongly  im. 
proved  or  niifapplied  by  faints  or  finners,  as  is  often  the  cafe  ; 
yet  there  is  fcarcely  a  truth  more  frequently  repeated  or  more 
ftrongly  inculcated  than  this.  •«  Far  be  it  from  God,  faith 
"  Job,  that  he  flipuld  do  wickednefs,  for  the  v^rork  of  a  man 
*'  he  will  render  unto  him,  and  caufe  every  man  to  find  accord- 
*'  to  his  work."  Thus  fpeaksthe  Pfalmift,  "  The  Lord  render- 
"  cth  to  every  man  according  to  his  work."  Ifaiah  declares, 
"  Say  ye  to  the  righteous  it  (hall  be  well  with  them,  for  they 
*«  fhall  eat  the  fruit  of  their  doings  j  and  wo  unto  the  wicked 
•*  it  fliall  be  ill  with  him,  for  the  reward  of  his  hands  fiiall  be 
**  given  him."  Jeremiah  records  this  truth,  "  I  the  Lord* 
«*  fearch  the  heart  and  try  the  reins,  to  give  every  man  accord- 
*'  ing  to  his  ways,  and  according  to  the  fruit  of  bis  doings.'* 
St.  Paul  affirms,  "  God  will  render  to  every  man  according 
*'  to  his  works,  and  whatTocver  good  things  any  man  doth,  the 
"  fame  Ihall  he  receive  of  the  Lord."  St.  Peter  gives  his  tefti" 
mony,  "  That  God  v/ithout  refpeft  of  perfons  judgeth  ac- 
«*  cording  to  every  man's  work.'*  Chrift  himfelf,  who  is  the 
chief  of  witaefles,  tediiics  the  fame  thing,  **  The  Son  of  Man. 
^  fhall  come  in  the  glory  of  his  Father,  with  his  angels,  and 
*'  then  he  fhall  reward  every  man  according  to  his  works.'* 
Here  is  a  cloud  of  the  infpired  writers  all  uniting  in  the 
/*nte  afTertion. 

Here  two  important  quellions  arife. 

Firft,  what  is  the  defign  and  ufe  of  a  general  judgment  i — ■ 
And, 

Secondly,  What  is  the  beneEt  and  advantage  of  works  :a 
this  final  and  folemn  day  ? — In  anfwer  to  the 

'Firil,  let  it  be  obferved,   that  this   great  trial   or  general  ' 
judgment  is  not  for  God's  information,  that  he  might  hereby 

1^3 


I  456  ] 

come  to  the  knowledge  of  men's  chara^lers.     Human  courts 
or  trials  are  to  inveftigate  what  men  have  been  guilty  of,  what 
their  condud   and  charaders  are,  tliat  they  may  be  acquitted 
and  rewarded,  or  condemned   and  punilhed  according  to  law 
and  evidence.     God  knows  every  man's  charafter  and  condutH: 
as  well  before  this  general  judgment  as  afterwards,  therefore 
it  is  not  that  he   Ihculd  receive  any  information     concerning 
them  either  good   or  bad.     Neither  is  it  the  intention  of  this 
public  judgment,  to  change  the   fcntence  which  was  pafled  on 
every  one  at  his  death.     For  every  foul  which  departs  from 
this  world  is  in  a  private  manner  judged,  and  immediately  fent 
to  one  or  the  other  great  receivers  of  departed  fpirits,  agreea- 
ble to  their  characters  as  righteous  or  wicked,  to  wit,  heaven 
or  hell.     And  this  public  judgment  will  not  alter  the  fentence 
which  was  then  pronounced  upon  them. 

Eut  the  defign  of  this  great  and  general  judgment  is  to  dif. 
play  and  illuftrate  to  the   univerfe,    the    perfe<Sfc   righteoufnefs 
and  juftice  of  God  ;    .-ind  the  fair  and  equal  judgment,  which 
has  been  palled  upon  every  individual.     Every  wicked  being 
in  earth  and  hell  thinks  God  to  blame ;  they  imagine  that  he 
does  wrong,  in  fome  way  or  other,  either  in  permitting  fin  to 
enter  into  the  world,  fuffering  it  to  continue  in   it,  or  he  acts 
wronf  in  ftiewlng  mercy  to  fome  and  not  to  others,  in  grant- 
ing <yofpel  light  and  privileges  to  fome,  while  others  are  over- 
v/helmed  in  the  thick  glooms  of  prgan   darknefs.     For   thefe 
and  a  thoufand  other  reafons,  they  dilTike  God  and  his  govern* 
ment  and  feel  him  to   blame.     But  in  the  general  judgment 
it  will  confpicuoufly  appear  to  angels  and  devil?,  faints  and  fin- 
ners,  that  he  is  righteous  in  all  his  ways  and  perfedly  juft  and 
holy  in  his   being,  peifedtions  and  government,  and  in  all  the 
adminidrations  of  his  providence  and  in  all  his  works.  In  that 
day  the,divine  character  will  be  cleared  of  all  thefalfeafpersions 
call  upon  it,  and  the  whole  univei  fe  of  beings  will  acknowledge, 
that  each  one  was   dealt  with  and  treated  in  the  mod  fair, 


C  457  ] 

cquil,  canded  and  righteous  manner.  Therelore  this  judgment 
is  ftiled,  "  The  day  of  the  revelalion  of  the  righteous  judg* 
'•  ment  of  Gcd."  Every  one  will  have  an  op?n  and  public 
trial,  before  all  his  conduct  and  works  will  be  laid  to  the  rule^ 
and  the  final  adjudication  will  be  accordingly.  To  him  that 
hath  done  well,  his  fentence  will  be  eternal  life  ;  but  to  him 
that  hath  obeyed  unrighteoufnefs,  his  fentence  ftiall  be  indig- 
nation and  wrath.  The  fairnefs  and  inftice  of  the  judicial  pro- 
ceedings will  be  unexceptionably  evident  to  every  one's  con- 
fcience  and  judgment.  So  that  the  mouths  of  the  wicked  fliali 
pronounce  themfelves  guilty;  and  the  righteous  fhall  cry, 
"  Holy  and  true^  O  Lord,  art  thou  when  thou  judgeft." 

Alfo  the  final  decifion  will  be  perfedly  manlfefl;  to  each  in- 
Mvidual.  Though  God  needs  no  informition  rei'pe<5ting  any 
one's  real  character,  yet  there  muft  be  evidence  given  to  a  per- 
fons  felf,  and  to  all  others,  in  order  to  prove  in  an  explicit  man- 
ner, his  charadler  to  be  fuch  as  it  really  i^^  Wherefore  works  -^ 
in  this  public  judgment  will  be  produced  as  tlie  giand  proot 
ef  any  one's  claaradler,  v/hether  it  be  good  or  bad.  And  this- 
ieads  to  the 

Second  queftion  arifing  upon  this  fubjeit,  to  wit :  What  is  -• 
the  benefit  and  advantage  of  works  in  this  final  and  folemn 
judo^ment  ?  I  muft  take  it  for  granted,  that  v;e  all  underftand 
what  is  meant  by  the  term  works.  They  are  the  produ>flions, 
fruits  and  manifeftations  of  the  heart.  They  are  every  thing 
by  which  the  heart  ii  made  known.  God  fees  the  heart  intui- 
tively without  works,  hut  this  is  net  the  cafe  with  either  angels'^ 
devils  or  men.  None  can  immediately  behold  the  heart  ot 
another.  Man  cannot  d'fcern  the  heart  of  man,  nor  angel,  of 
ansel.  This  intuition  is  the  prerogatii-e  of  God,  and  is  per- 
haps  one  of  his  incommunicable  attributes.  Wherefore  1k> 
know  the  heart,  the  real  characier  mud  be  known,  and  this  is 


[  453  ] 

only  difcoverable  by  v;orlcs.     Man  will  be  diftingnlflied  from 
man,  and  angel  from  angel,  only  by  thel'e  means. 

Fir  ft,  the  real  ftate  of  men  will  be  tried  by  their  works,  whe- 
ther it   be  a  ftate  of  fm  or  holinefs — Then, 

Secondly,  their  works  will  be  proper  manileilations  of  the 
progrefs  they  have  made  in  their  ftates. 

■pirft,  Avorks  in  the  final  judgment  will  be  exhibited  as  the 
fole  evidence  to  prove  ^hat  (cat  •  a  perfon  is  in,  whedicr  it  be 
that  of  the  righteous  or  the  wicked.  As  tJie  righteous  will  be 
judged  firft,  {o  their  good  works  will  ba  produced  in  teftimony 
of  the  fincerity  cf  their  love,  faith,  re{)ei-itancc,  [iriving  againft 
fin,  holinefs  and  godly  living.  Then  will  tlie  lentence  <  f  the 
judge  be,  "  Come  ye  bkifed  of  my  Faiher,  ir.herit  the  king- 
*' dom  prepared  for  you  from  the  foundation  of  the  world  j 
*"  for  1  v.'as  an  hungered,  and  ye  gave  m;  meat,  I  was  thirlly 
"  and  ye  gave  me  diink,  I  was  a  ilraiiger  and  ye  took  nie  ia* 
*'  naked  and  ye  cloathed  me,  I  was  fick  ard  ye  vifi.ted  me,  I 
"  was  in  prifon  and  ye  came  unto  me."  On  the  other  hand 
the  evil  works  of  the  wicked  will  be  e.\lubiLed  as  the  undenia- 
ble proof  of  the  badnefs  of  their  hearts  and  ftate.  Thefe  will 
prove  them  vvoikers  of  iniquity,  impenitent,  unbelieving,  difo- 
bedient  to  the  gofpel,  and  tranfgrefTois  againft  the  light  of  n<i- 
ture.  And  their  fentence  will  be,  "  Depart  from  me,  ye  cur- 
*'  fed  into  everlafting  tire,  prepared  for  the  devil  and  his  angels  j 
"  fori  was  an  hungered  and  ye  gave  me  no  meat,  1  was  tl.'irfty 
*'  and  ye  ?ave  rr.c  no  drink,  1  was  a  firanger  and  ye  took  me 
<'  not  in,  naked  and  ye  c'oathed  mc  not,  fick  and  in  prifon  and 
"ye  vifited  me  not."  Thus  all  will  be  judged  according  to 
their  works,  and  the  characlei  s  of  all  v/lielher  good  or  bad  v\iU 
be  manife.'ied. 

Secondly,  another  ufe  and  dtfign  of  works  in  the  laftjudg- 


[  459  J 


mc-U  is  they  will  ferve  to  prove  the  advancements  which  per= 
fons  have   made  in  their  general   ftates.     As  fome  are  vaftly 
n.ore  wicked  than  others,  fo  fon.e  are  more  ^Jgl^tcons  and  ho. 
Iv  thdn  others.     Some  have  had  great  and  drUrngmOied    tal- 
ents   enjoyed  higher  degrees  of  hght  and  knowledge,  and  more 
eminent  advanta^v^s.  and  by  their  wafte  and  m.hmprovement 
and  abur-  hereof,  h.v/e  exceedingly  aggravated  their  fins,  and 
.hirefore  will  be  adjudged  to  a  greater  degree  of  fufFering.- 
H'-ace  this  public  judgment  will  be  more    tolerable   to  fome 
t'-m  otliers.    "  The  fervant  who  knew  his   maRer's  will  and 
«  did  i.  not  fliall  be  beaten  vvitli  many  aripes."     So  likewife  ii. 
vvi-'l  r.e  wlc'n  the  righteous ;  fom.  have  pre-eminently  fuffered 
hr  religion,  and  made  abundandy  greater  advances  in  virtue,      ^ 
pit-y  aad  holiwef^i  than  oth^.rs.,  thde  will  be  promoted  tofuperi- 
or  degrees  of  h.ppinels  in  glory.     Therefore  we  read,  that  in 
the  heavenly  kingdom  are  many  manfions,  that  the  twelve  a- 
portles-fnall  nc  on  twelve  thrones,  and  to  be  exalted  on  Chna's 
ri^ht  hand  and  on  his  left   Ihall  be  given  unto  them  for  whom 
itis  prepared  of  the  Father.     Nov.   all  thefe  things  will  be  de- 
termined in  the  exacl  proportion  of  men's  works.  Thus  we  fee 
t'.e  grand  defign  of  the  i^cneral  judgment,  the  purpofe  and  ufe 
of  works  in  thut  duy,  and  all  the'e  things  iUuftrate  thedoftrme 
in  oar  text,  that  every  one    nv.U  be  judged  according  to  his 
works. 

Tiils  ful.jea  fhall  be  clofcd  with  a  few  reflealons. 

rirft,  we  'ere  here  taught  the  great  importance  and  abfolute 
^  're-'effityofgood  works.  This  is  an  cifential  article  of  the 
gcfiel,  and  mull  be  preached  by  all  the  minifters  of  truth. 
Oar  Lord  r^ys,  «' Let  your  hght  fo  fhine  before  men,  that 
«  otheis  beholding  your  good  works,  may  glorify  ycr.r  Father 
«  which  is  in  h.aven."  Ar:d  St.  Paul  enjoins,  "  Walk  wor- 
««  thy  of  the  Lord,  being  fi  oitful  in  every  good  work."  This 
.   he  3ivcs  in  charge  to  Titus,  «  That  th.y  who  have  believed  iu 


[  4^0  1 

I*  God,  might  be  careful  to  maintaia  good  works,  for  thefe 
**  things  are  good  and  profitable  unto  men.  Every  good 
*'  tree  will  bring  forth  good  fruits."  And  where  there  arc 
not  good  fruits,  or  good  works,  it  is  an  infallible  evidenc 
that  the  tree  is  not  good.  And  thus  it  will  appear  in  the  fu- 
ture judgment  when  every  one  will  be  tried,  acquitted  or  con. 
denmed,  according  to  his  works» 

Secondly,  we  learn  there  will  be  diiierent  degrees  of  punifli"- 
ment  in  hell.  And  no  doubt,  of  all  the  miferable  there,  gofpei 
defoilino-  finners  will  receive  the  fulleft  meafure  of  tor- 
ment. Chrift  declares,  it  will  be  more  tolerable  for  Tyre- 
and  Sidon  than  for  Chorazin  and  Befaida,  and  that  it  will  be 
more  tolerable  fur  the  land  of  Sodom  than  for  the  city  of 
Cjnernaum.  Wherefore  let  fmners  under  the  light  of  the  gof- 
pel  particularly  confider,  that  above  all  others  while  you  con- 
tinue impenitent,  you  are  treafuring  up  for  yourfelves  wrath 
Rcrainrt  the  day  of  wrath,  and  the  revelation  of  the  righteous 
iud^'-ment  of  God.  O  that  you  would  fpeedily  awake  from- 
your  fatal  fecurity  and  attend  to  tha  things  of  your  peace. 
"  Awa'kc,  O  lleeper,  arife,  call  upon  thy  God,  if  fo  be  he  may 
have  mejcy  upon  you,  that  you  perifh  not." 

Thirdly,  we  are  here  taught  that  there  will  be  different  de> 
.vices  or  ineaiUres  of  happinefs  among  tlie  blelfcd.  "  They 
♦•  that  are  wile  fliall  fliine  as  the  briglruncis  of  the  fivmsmeRts 
*'  and  they  that  turn  many  to  righteoufnefs  as  the  flars  forever 
» **  and  ever.  As  there  is  one  glory  of  the  fun,  another  glory 
"  of  the  mcon,  another  glory  of  the  ftars,  fo  alfo  is  the  rcfurree- 
"  tionof  the  dead."  Numerous  paffages  of  fciipture  teach  us 
that  ihf^re  will  be  different  degrees  of  glory  among  the  happy 
according  to  their  various  capacities.  As  one  ftar  differs  froju 
iinother  ftar  in  glory,  fo  alio  will  it  be  with  the  bleffed. 

l.a(lly,let  this  dodrine  be  improved  by  all  who  are  chrlfti- 


[461  ] 

ans,  to  move  them  with  an  holy  ambition  to  afpire  after  the 
higheft  degrees  of  this  glory  ;  and  the  way  to  obtain  this  honor 
is  to  be  rich  in  good  works,  and  to  be  exercifmg  the  higheft 
degrees  of  love,  faith,  humility,  and  every  grace. 

Let  us  all  be  exhorted  to  bear  upon  our  minds  coatinually, 
that  there  is  a  judgment  to  come.  Let  us  remember  that  the 
judge  is  at  the  door,  that  the  Lord  Jefus  will  come  «[uickly, 
and  that  he  will  render  to  every  one  as  his  works  fliall  be.  Let 
us  not^be  found  in  the  ftate,  ways,  or  praflifes,  of  which  we  fliall 
then  be  aihamed. 


SERMON    XLL 


The  eternal  torments  of  the  damned  proved. 


Mat.  25,  ilvi.      Jnd  ihejejjjall  go  aivay  into  evetlafiiug  pun' 


THE  eternity  of  the  torments  of  bell,  however  plainly  taOght 
in  the  oracles  of  God,  is,  notwithftanding,  denied  by  fome  and 
doubted  of  by  many.  There  appears  to  be  a  growing  diibe- 
lief  of  this  raiicle  of  our  faith  in  thefe  days  of  licentious  princi- 
ples and  degenerate  manners.  It  is  a  doftrine  of  great  utility 
and  high  importance,  and  therefore  to  be  contended  for  with 
carneftnef^.  and  not  to  be  yielded  to  the  enemies  of  truth  as  a 
matter  of  iridifFerence  or  a  thing  of  no  moment.  *'  Contend 
"  earneftly  for  the  faith  once  delivered  to  the  faints,"  is  an  a- 
poftolic  injan(5l!on.  That  this  is  an  article  to  be  held  with 
firmnefs  and  ftedfaftrefs  appears  from  it^  being  fo  frequently 
inculcated  In  tlie  word  of  God,  from  the  ufe  which  is  there 
made  of  it,  to  alarm  fmners  to  attend  to  the  concerns  of  their 
fouls,  and  fvom  i:s  being' ii'e  ftrongcft  natural  motive  to  en- 
gage men  to  feek  their  falvatiun  and  to  reftraia  them  from 
open  counts  of  vice.     The  doiftrine  of  everlalling  punifliment 


C463  3 

carries  the  bufmefs  of  natural  motives  to  the  higheft  pofibledc 
gree  cf  force. 

It  is  true  the  efft&i  produced  by  it  upon  mankind  is  far, 
very  far  from  being  anfwerable  to  the  high  nature  of  the  argu- 
ment. But,  if  this  be  the  cafe  under  this  mighty  argument 
what  would  be  the  confequence,  if  it  were  weaker  ?  If  the 
Ilrongeft  poffible  motive  that  can  be  produced  to  excite  men 
to  feek  their  falvation  proves  ineffe6lual,  furely  were  the  mo- 
tive weaker^  the  effe<fl  would  be  lefs  in  proportion.  If  a  mo- 
tive inconceivably  (Irong  and  powerful  in  its  own  nature,  which 
is  now  the  cafe,  has  fo  little  influence,  it  is  plain  an  inferior 
motive,  which  would  be  the  ftate  of  matters  if  the  punifliment 
of  the  wicked  were  only  for  a  limited  time,  would  have  a  very 
JBconfidcrable  effcft,  if  any  at  all.  Were  the  fentiment  to  be- 
come common,  it  would  remove  in  a  great  part  the  reftraint 
npon  men's  confciences,  and  they  would  be  more  abandoned  to 
the  world  and  their  lufts  than  they  now  are.  Were  this  opi- 
nion given  up,  which  never  can  be  relinquifhed  by  the  plain  be- 
lievers of  the  bible,  the  (Irongeft  confiderations  whereby  the 
fouls  of  men  can  be  touched,  mud  be  furrendered  alfo.  I  ap. 
peal  to  fadl ;  only  look  into  the  places  and  focielies,  which  hoi  J 
the  univerfal  principle,  is  there  not,  I  do  not  fay  of  religion, 
but  a  manifed  failure  of  common  virtue  and  common  morals  ? 
The  cenfure  I  grunt  is  heavy,  but  it  refts  with  them  to  exhi- 
bit the  contrary. 

All  know  and  feel  that  fear  is  a  powerful  principle  in  the 
human  conftitution,and  ihofe  who  renounce  the  eternity  of  hell's 
torments,  reject  the  higheft  motive  by  which  that  principle  can 
he  moved  or  operated  upon.  Thefe  are  fome  of  the  reafons 
which  (how  the  generally  received  doftrine  to  be  important, 
and  that  it  is  necelfary  at  proper  tim-rs  to  advance  the  evidences 
whereon  it  depends.     We  Ihall  endeavoyr  to  lay  l^efi^re  you  a 


t  4^4  J 

few  of  ihc  arguments   from  reafon    and  rcvcUticn  wheHby 
it  is  fupporteJ. 

As  thlsdifcourfe  Is  intended  to  be  of  a  pradical  nature,  ar.d 
aims  r.L  intercfting  tho  heart  of  every  hearer,  as  well  as  admi- 
niftering  light  to  the  underftanding  and  convi^ion  to  the  judg- 
ment, I  Ihall  not  go  into  the  obilriil'e  ?.nd  more  ftrivH  method 
of  rsafoning,  which  might  be  expedient  upon  a  proper  occafior, 
but  conHne  myfelf  to  fach  eafy  and  obvious  obfervatio'ns  as 
nviy  render  lae  doarine  plain  to  the -unprejudiced  an'd  feebleft 
underdanding.  I  know  it  is  a  fiuiilefs  attempt  to  combat  a 
weak  mind  umicr  ftron^  piepoflciIiGns. 

Firft,  that  the  pnnifhment  of  fouls  inhell  will  be  everlafling 
or  eternal  is  evident  from  this>  that  fi-om  the  nature  of  fin  and 
their  own  nature,  they  defcrve  eveilafting  punifament.  If  they 
merit  fuch  a  punilhment,  juftica  requires  it  Ihould  be  infiided. 
If  fuv.iersought  tobe  puniaied  according  to  their  defert,  tb^ 
iaks6f  laAV  atid  juftice  oblige  it  tobe  done.  We  are  a.Tured 
from  tlie  word  i>f  God,  that  he  will  do  in  all  cafes  that  which 
isjult  and  perfeilly  right,  therefore  if  rinally  Impenitent  finncrs 
deferve  eternal  puniihment,  it  will  beinHifted  upoii  them.  All 
that  remains  to  render  th's  argume^it  pnanfwer  ble  is  to  fhow 
that  linners  dojullly  deferve  an  eternal  punifbmer.t.  This  ap- 
pears from  the  nature  of  lin  continuing  to  be  unrepented  of, 
that  it  Is  an  exceedingly  ill  deferving  thing.  Every  fm  dcfeives 
the  wrath  and  curfe  of  God,  or  eli'e  it  deferves  no  puuifhment 
■-at  all,  and' it  wonld  be  wrong  to  infiiJt  any  punilhment  upon 
a  li-.a.or  either  in  this  world  or  ia  the  next.  To  fuppole  Or 
fi'ggell  that  iia  deferves  no  puiiiihrnent  at  all,  is  to  furmifs. 
that  i\n  is  no  fialc,  nor  blame  wordiy.  But  this  would  be  an 
c:;prefs  c-nnttaJixiVton,  and  fjying,  that  fin  is  not  fin.  For 
\hi  verv  notion  and  nature  of  I'lii  is,  tliat  it  is  an  evil,  faul- 
ty thing,  and  worthy  of  blame.  To  fay  it  is  blame  worthy  Is 
the  fame  TiS  ti»  fays  it  Is  worthy  of  punilhment.  If  it  deferves 
no  paninirtioal,  it  is  not  an  evih    The  very  nature^f  a  morally 


D4^5  /, 

evit  ariion  is  tlutit  xneiks  puniHiment.     If  it  be  allowed  t!;trr^ 
ib  liny  punifiiment  infli(5ted   on  men  either  here  or  hereafter,  it 
is  cither  juil  or  unjuft;  the  latter  would  be   to  impute  unri^b,-, 
teoufnefs  to  God,  therefore  the  formtr  is  eftablilhcd. 

The  reafon why  fin  deferver.  any  punifiiment  is  becaufe  of^ 
Its  evil  or  faukinefs,  hence  it  deferves  punilliment  in  that  de- 
gree in  which  it  is  evil  or  faulty.  To  fay,  that  the  reafcn  of 
its  dcfert  of  punifiiHient  is  the  evil  and  faultinefs  of  it,  and 
yet  to  deny  it  deferves  it  in.  that  degree  in  which  it  is  evil  or- 
faulty,  would  be  a  palpable  contradiction,-  As  the  faultisefs 
of  Gn  is  the  reafon  of  its  defert  of  punifhment,  h.ence  it  mu!l 
merit  it  exaflly  according  to  the  degree  of  its  faultinefs.  There- 
fore an  a£l  vmich  has  one  degree  of  blamcablenefs  in  hj  mud 
have  one  degree  of  punlfhrnent  j  that  whtch'has  two  degrees* 
mufl  for  the  fame  reafon  merit  two  degrees  of  puuifhment, 
and  thus  it  will  proceed  to  infinity,  and  if  there  be  any  evi' 
which  contains  an  infinite  degree  of  faultinefs,  then  fuch  evil 
defervcs  a  proportionable  punifliment  or  none  at  all.  Becauf^ 
if  a  crime  of  a  high  degree  of  faultinefs  do  not  deferve  a  high 
degree  of  punifhmsnt,  then  furely  a  crime  with  only  one  or  a 
fmall  degree  of  faultinel's  can  deferve  no  punifliment  at  all,  Cr 
next  to  none.  Which  amounts  to  the  fame  as  to  fay  it  is  no 
crime,  or  the  faultinefs  of  an  afcion  is  not  the  reafon  of  its  de- 
fert of  puniiTiment.  The  confequence  of  this  is,  there  would  be 
no  fuch  thing  as  fin,  law,  julVice,  or  evil  in  the  univerfe.  Arid 
thus  we  are  got  to  tlie  end  of  all  government  and  religion,  virtue-' 
and  vice,  right  and  wrong  at  once^ 

Moreoverthi  degree  of  the  evil  of  an  aft  ion  will  always  be 
in  proportion  to  the  wortliinefs  and  excellency  of  the  obje^ 
againfl;  which  it  is  coomltted  ;.  but  as  God  is  an  objecfl  of  in- 
finite excellency  and  worthinefs,  hence  every  fin  as  committed' 
againfl,  him  is  an  exceeding  great  evil,  tlierefore  in  llrict  juftite 
5efea;ves  the  higheft  pofuble  puniflxmcnt,  -  Sin  confidered.exdiir 


1 466  ] 

ely  as  committed  agalnfl  mankind,  or  a  mere  ttahfgrefljon 
of  the  laws  of  human  fociety,  is  always  finite  in  its  nature,  and 
can  never  arile  higher  however  henious  the  crime  may  be,  ami 
therefore  it  never  does,  nor  can  receive  more  than  a  finite  pu» 
nifhment.  The  punifhment  of  man  for  offences  coirjmitied 
againft  man  are  always  of  this  nature.  But  as  It  is  againfl  Go^ 
and  the  degree  of  its  fauliinefs  is  according  to  the  infinite  dig. 
nity  of  the  divine  nature,  hence  the  punifhment  mufi  be  the 
grealeft  pofTible,  it  mufl  be  in  the  highcll  degree  and  of  the  mofl 

unlimited  duiation. 

r 
The  fin  or  faultinefs  of  an  aftion  afes  from  and  conflfts  in 
the  violation  of  fome  obligation  tlie  perfon  is  tinder.  If  a 
perfon  be  under  no  obligation  he  can  commit  no  fault ;  for 
■where  there  is  no  law  there  is  no  tranigreflion.  Now  if  fm 
coafifls  in  and  arifes  from  the  violation  of  an  obligation,  and  if 
the  obligation  violated  be  infinite,  then  the  a.&.  itlelf  contains 
in  its  very  nature  an  inconceivable  degree  of  evil  or  fiiultinefs  j 
^ut  God  is  a  being  to  whom  all  rational  creatures  are  under  the 
Jilgheft  pofTible  obligation,  therefore  every  fin  agalnll  him  is  an 
evil  beyond  created  conception,  and  hence  it  muft  receive  the 
greateft  meafure  ofpunlfliment,  and  the  jufliceof  God  requires 
that  the  fame  ihould  be  inflidted.  Therefore  the  torments  of 
hell  will  iurely  be  eternal.  For  God  will  deal  with  every  one 
-ftri<511y  according  to  his  works  ;  and  finite  creatures  can  in  no 
Other  way  be  the  fubjeds  of  the  greateft  poffible  punifhmeilt* 
or  a  punifhment  adequate  to  their  demerit,  but  by  fufFering  tcs 
the  utmofl  extent  of  their  capacities  throughout  the  whole  of 
their  interminable  exiftence. 

Secondly,  it  is  evident  the  future  fufferingS  of  the  wicked 
vriU  be  everlafting  or  eternal  from  the  nature  of  that  ftate  into 
which  they  pafs  at  death.  It  is  a  ftate  of  tlje  mofl  perfe<51 
jnifery.  It  is  defigned  of  God  for  this  very  purpofe,  there- 
fore  all  who  were  fentenced  to  that  place  muft  ncceflarily 
be  mifcrable.      Many  have  gone   from  our  world  to  thde 


[  4^7  ] 

abodes  of  woc;  and-  many  :ire  ftill  going  thither  from  year 
to  year.  And  thsy  are  as  full  of  mifery  as  their  fouls  can  liolJ, 
and  as  long  as  they  continue  m  that  ftate  they  muft  be  niiferable 
fiom  the  very  nature  of  it.  If  tliere  be  no  other  Hate  to  which 
they  can  pxh,  if  this  be  the  final  and  laft  condition  of  the  wicked 
and  there  rem  J  us  no  fuither  change  or  removal  during  their 
exiaence,  and  they  muft  fi^end  their  exigence  here,  and  their 
cxiftence  will  be  eternal,  then  it  is  plain  their  puniihment  or 
jnifery  mud  be  eternal  alfo. 

It  is  evident  from  tlie  fciiptures  that  there  are  but  two 
apartments  in  the  eteinal  world,  which  are  the  receptacles  of 
fouls  that  go  from  this,  to  wit,  heaven  and  hell.  The  latter  is 
reprefented  as  the  final  ftate  oi  thofe  who  die  impenitent,  unpar. 
dnned  and  in  their  fins.  There  is  not  the  lead  hint  of  any 
other  ftate,  nor  any  reafon  or  nsceflity  tofuppofe  another,  thefe 
two  anfwering  to  the  two  ch.ira^lers  among  mankind,  the  righ, 
teous  and  the  wicked,  therefore  a  third  ftate  would  be  wholly 
fuperfluous.  And  hov/evcr  liiis  is  believed  in  popifh  countries, 
it  is  altogether  unfounded  both  in  reafon  and  revelation.  Now 
as  this  is  the  cafe,  that  the  ftate  into  which  the  wicked  pafs  at 
death  is  their  final  condition,  and  there  is  no  future  change  to 
take  place,  therefore  their  mifery  will  be  eternal. 

Thirdly,  It  is  certain  that  the  torments  of  the  wicked  will  be 
eveilafting  from  thtlr  temper  and  charader.  Their  tempers 
and  difpofitions  are  fuch  i],  -A  ihey  can  never  be  brought  into 
a  reconciliation  to  God,  but  by  almighty  poAer  and  divine 
trrace  creating  in  them  a  new  heart.  And  it  is  abfolutely  cer. 
tain  God  will  never  exert  his  gracious  power  to  any  fuch  pur- 
pofes  there  is  not  the  leaPt  intimation  of  any  fuch  thing  in  his 
word,  but  there  are  abundant  declarations  of  a  contrary  na- 
ture. He  has  utterly  abandoned  them  to  their  enmity,  malice, 
and  all  the  corruptions  of  their  hearts.  Tlieir  enmity  and 
\vickednefs  is  the  reafon  «f  their  condemnation  at  firft,  and  as 
long  as  the  fame  temper  and  Jifpofaion  continues,  f"  long  it  b 


[  40-3  J 

perfcfify  proper  rhcy  fno-jld  l)e  held  under  puniuiment.  For 
the  reatbn  that  rn.Tkes  any  ronducl  on  the  part  of  God,  or  any 
i^jffenngson  the  partcf  finneis  juft  and  righteous  at  any  tim;-r- 
Vill  render  th^iTJ  {o  ?.t  jili  tl;Tieb  while  the  reafon  continues  en 
which  they  are  grounded.  If  therefore  the  damnation  cf  the 
wicked  v'as  right,  when  they  were  firfl  turned  into  h?ll,  it  mufl 
remain  equally  fo  to  all  eternuy ;  becaafe  the  leafcn  and 
ground  cf  it  will  a'ways  be  the  fame,  even  perfe<ft,  increafing* 
and  invincible  enmity  to  God  and  all  goodnefs.  Natural  evil 
will  never  cure  moral  evil  ;  nothing  can  efFed  this  but  the  gra- 
cious operations  of  the  Spirit  of  God,  Hence  if  it  vas  right 
to  cbndemu  them  to  hell,  it  will  be  equally  right  they  ftould 
be  kept  there  forever.  Tiie  damned  who  have  been  there  from 
the  beginning,  hav;  not  grown  better,  but  Vvcrfe  ;  therefore 
there  can  be  no  polubie  motive  for  their  releafe.  They  con- 
tinually employ  themfelves  in  new  ads,  exertions,  and  exercifes 
of  haired,  malice  and  enmity  to  all  that  is  good,  hereby  their 
guilt  will  be  continually  er.cieai'ing,  and  their  defert  of  punifh- 
ment  i;;  qualiiy  and  weight  as  their  moments  do  in  number. 
Thu-,  according  to  all  rules  of  jufiice  and  propriety,  the  tor- 
ments of  hell  inltead  of  abating,  mufl  increafe,  and  never  come 
to  an  end, 

Fonrtlilys  tl;":  fiifF;;rings  ri{  the  datiaed  can  by  no  rneanr 
ma^  any  atonenent  for  fm.  Two  things  are  effentially  necef- 
fary  i;;  making  an  a'onement  ;  that  all  the  fufFerings  be  borne 
vvhrch  the  penalty  of  tlie  law  threatens  and  requires;  and  thai 
they  Li"  bornt  from  principles  of  perfefl  obedience  to  the  law, 
and  from  love  an  j  daty  to  the  l-iwgiver.  If  either  of  thefc 
conditions  be  wanting,  the  fufFerings  can  contain  notliing  of 
the  nature  cf  alonement.  M'j  may  fnfFjr  myriads  of  ages,  and 
thefe  nvr'ads  muliiplied  into  tliemfelves  myriads  of  times,  the 
cafe  w'/l!  rell!  be  the  fame,  there  will  not  be  the  Icaft  atoning  effi- 
cacy in  h's  fuf?erin?-s.  The  certainty  of  thefe  requifites  in  the 
atonement  fop  i]n,  is  capable  of  the  flricleft  demonllration.    To 


[  #9  ] 

■futfer  the  periiilty  which  the  law  requires  .'la  orJtr  U  faUtiy  its 
demands  is  feif- evident,  and  the  ntceGity  of  thel'e  fulTtjiogs 
being  perforrr.cd  frcm  love  and  obsditnce,  fccnii  equally  cltar 
and  liriking.  Aji  aionemeac  mull  iaii;ly  fonietliing  in  it  accep- 
table to  the  lavv'giver,  and  all  acceptablenefs  to  God  arifes  from 
obedience,  and  none  will  pretend  there  is  either  love  cr  obedi- 
ence  in  the  fufFerings  of  hell;  therefore  their  punlfhment,  how« 
•ever  long  endured,  can  make  no  atonement  for  Cm.  -All  the 
fudsrlngs  in  that  world  are  from  invincible  conRraint  and  ne- 
ceiTicy.  They  are  bound  down  under  them  by  the  almi[;h«y 
power  of  God  againll  their  wills.  They  would  break  out  o*^ 
hell,  dellroy  God,  ufurp  his  throne,  and  murder  all  his  faitlifnl 
fubjefts  were  it  in  their  power.  But  all  the  devils  and  damned 
ill  the  infernal  regions,  in  the  moll  violent  exertions  of  tlteiir 
rage  and  malice,  are  as  nothing  in  the  hands  of  tlie  Moft  H'gb  i 
they  have  fuch  an  awful  fenfe  and  afTurance  hereof  as  fills  tliem 
with  diftraftion  and  defpair.  All  thefe  things  ierve  to  demon* 
ftrate  there  can  be  no  period  to  their  fufieiings,  but  that  iher 
mu.H:  be  everlafling.  This  dodrine  might  be  Ilrongly  arguaJ 
from  the  confideratlon  of  the  ends  of  divine  government  ia  the 
infljdion  of  punilhments, — and  from  the  nature  and  infinitely 
valuable  fuiferings  of  Chrill  for  the  redemption  of  men,— and 
from  the  qualities,  virtues  and  principles  contained  in  his  atone^ 
ment  for  fin;  but  thefe  arguments  are  too  extenfive  and  fo 
lemn  tc  treat  iu  a  faoit  and  deiukory  v.  ay,  in  \Ahith  the  nature 
«f  a  contracted  p'lilpit  difcourfe  obliges  me  to  confider  things. 

Wherefore  I  proceed  to  the 

LaH  argument  I  propofe  at  prefent  to  cS"er  in  fapport  cf  our 
dcclrine.  And  it  is  a  coriidera:ion  not  only  conclufivs  and 
dccifive  in  itfelf,  but  it  ;4i^cs  audicicnal  weight  and  ratifying 
force  to  all  the   preceding.     It  is  this  : 

The  holy  fci  ipturcs  do  abundantly,  repeatedly  and  in  ^^xpre-s- 


[  470  3 

terms,  declare  and  affurri>  that  ihe  puniflmient  cf  the  wicked 
[n  hell  win  be  eternnl.  The  fir  ft  paiTage  I  would  produce  is 
from  the  prophecy  of  hVuh — "  And  they,  th.it  is  the  faved  of 
♦«  the  Lord,  Oiall  go  tbrih  and  look  upon  the  cai  cafes  of  the  men 
"  that  have  tranfgreiTeJ  againft  ir,e  ;  ior  their  worm  fhall  not 
*'  die,  neither  fhall  their  fire  be  quenched."  No  words  can  be 
tiiore  exprefs  tlian  thefe  in  affertin^;  the  perfeft,  compleat  and 
everlailing  deftrudion  of  tranfgreirors  ;  nor  any  declaratioi?  of 
this  do<^rine  be  plainer  in  prophetic  language.  It  is  the  genius 
of  the  prophetic  ftile  to  exprefs  fpiiituul  and  eternal  things  in 
bold  ligures,  and  by  fenTible  and  material  images.  Daniel 
affords  another  authority  in  point: — "And  many  of  them 
"  that  lleep  in  the  dufl  or  the  earth  fhall  awake,  foine  to  ever, 
"  lafting  life,  and  f  )me  to  fhame  and  everlalling  contempt." 
ilcrc  the  aiTertion  is  explicit,  that  the  fliame  and  contempt  of 
fon.e  who  fiiall  be  ruif^J  at  the  laft  day,  will  be  everlafting  or 
etci'-id.  The  next  authoricy  is  in  Malachi : — "  Beh.cld  the 
**  day  ccmeth  that  fhall  burn  as  an  oven,  and  all  the  proud^ 
"  yea,  and  all  thu:  do  wickedly,  fliall  be  ftubble  ;  and  the  day 
<'  that  Cometh  Ihall  burn  them  up,  faith  the  Lord  of  holls,  that 
*'  it  (hall  leave  them  neither  root  nor  branch."  The  declara- 
tion here  is  defcriptive  and  ftrong.  It  exhibits  the  greatnefs  of 
God's  jail-indignation  againft  the  proud  and  all  that  do  wick- 
sdly.  God  will  bring  total  and  abfelute  deftrudlion  upon 
t!iem.  They  Hjall  he  burnt  up  root  and  branch.  Their  ruin 
ih^ll  be  perfe^  and  compleat  as  of  that  which  is  wholly  confu- 
rned.  Nmw  contenipiate  the  nature  of  this  ruin,  root  and 
branch,  and  the  fubjects  of  it,  who  are  defigned  for  an  eternal 
auration,  and  it  affords  an  undeniable  proof  of  tbc  dodrine, 
that  the  niifenesof  ihe  damned  will  be  unmixed  and  everlalling. 

The  new  Teftamrnt  abounds  wiih  anthoiities  to  the  fame 
prupofe.  llow  particular  is  our  l.oid's  afi;ru)ation  in  this 
niHiter,  Three  times  lie  repeatedly  declares,  "  The  worm  di- 
"  elh  not,  and  tlie  lire  is  not  quenched,"     He  ftiles  their  tor" 


C  471  3 

nient  unquenchable  fire,  and  defcribes  their  anguifh  by  Veep' 
jng,  wailing  and  gnafhing  of  teeth.  And  the  final  fentence 
he  pronounces  on  the  wicked  is,  "  Depart  from  me  ye  curfed 
*'  into  everla(i;ng  fire  prepared  for  the  devil  and  his  angels.'' 
To  which  may  be  added  the  folemn  refisdion  he  makes  in  our 
text,  "  and  thefe  fiiall  go  av/ay  into  everlafting  punifliment." 
Can  any  words  more  exprefily  hold  forth  the  eudiefs  duration 
of  die  miferiss  of  the  finally  impenitent. 

Various  are  the  cbjedlions  brought  fcr%fard  agaiaft  this  doc 
tiine,  fuch  a$  that  God  is  to©  ggpd  and  merciful  a  bting  to 
punilli  his  creatures  with  eternal  mifery.  Such  perfons  may 
be  aCied,  is  not  God  too  good  and  merciful  to  punith  his  crea- 
tures at  all  ?  Is  it  not  cruel  to  afflid  them  with  pain,  mifary 
and  death  ?  This  we  f?e  conftantly  beforf  pur  eyes  j  and  there 
is  certainly  no  cruelty  in  the  one  cafe  more  than  in  the  other* 
Cruelty  cannot  be  attributed  to  God.  All  the  punifhmenc 
which  he  infli<fts  both  in  this  world  q;nd  the  next  is  perfe(5i.iy 
juft.  Juftice  and  cruelty  never  dwell  together^  Therefore 
there  can  be  no  injufltce  v/ith  Gcd  in  the  everlafting  fuffering^s 
of  the  wicked. — But  itisalfo  objeded  that  the  word  everlailing^ 
is-ufed  to  exprefs  a  limited  duration,  as  alfo  the  words  forever 
and  ever,  &c.  This  ii  true,  but  in  allthofe  places,  it  is  obvious 
to  the  feebleft  mind,  that  the  nature  of  the  fubjeiis  f^rksn  of 
evidently  Ihow,  th^t  they  are  temporary,  changeable,  and  their 
continuance  limited.  But  is  this  the  cafe  in  any  one  infiianca 
when  they  are  ufed  to  exprefs  matters  of  an  unlimitted  dura- 
tion ?  Surely  not-  Is  this  the  cafe,  when  they  are  employed 
to  exprefs  the  duration  of  God,  his  perfedions,  government* 
dominion,  heaven  and  the  happinefs  thereof  ?  If  not,  why  ftiould 
they  be  limited  when  applied  to  the  duration  of  hell  and  'tis 
torments  I  If  they  exprefs  a  limited  duration  in  the  latter  in- 
ftances  fo  hkcwife  in  the  former  ?  If  hell  be  temporary  {o  alfo 
is  heaven  and  the  divine  exiflence  itfelf,  for  the  very  fame  terms 
are  uftd  to  exprefs  '.he  one  as  the  other.     And  tlicy  are  often 

Ms 


[■4^2  ] 

c©ncrafted  and  the  one  fet  over  againft  the  ether,  to  teach  fr« 
the  equal  dur;:t:on  of  both.  This  verfj  containing  our  text  is 
an  inflar.c;  of  this  coalraft  as  well  as  many  others.  "Thefr 
"  fliall  go  away  into  everlaflihg  puuffliment,  but  the  righteou* 
"  into  life  ct^rnali"  'Hera  the  word  everlafting  aniJ  eternal  is 
precifely  t'«e  fame  in  ths  onginad  ;  and  its  evident  intention  is 
to  inftru'it  us  in  the  equal  duration  of  both.  If  the  one  be 
ettrnal  fo  alfo  h  the  other.  Thefe  khi.igs'firow  us  that  the  eter- 
nity of  hell  is  as  abfoUvLcly  ctrlai.i  as  the  eternity  of  heaven. 
Wherefore  let  all  beware  how  they  believe  and  depend'  upon 
the  dangerous  principle,  that  the  fuirerii^j.-^s  of  fhe  future  ftate 
will  come  to  an  end«  .    . 

But  to  the  author'rties  alr>iady  njeniiGncJ,  it  might  be  eafy  to 
adduce  a  multitude  of  others  ;  as,  "  They  -fiiall  be  punidied 
*«  with  everlafling  dcftruflion  from  the  prefenCe  of  the  Lord, 
**  and  the  glory  of  his  pov/er.  They  fliall  be  tormented  day 
"and  night  for  ever  and  ever.  And  the  fmoke  of  their  tor- 
•-«  ment  (liall  iifcend  for  ever  and  ever,".&c*  Let  Vv'hat  has 
beenfaidfuffice  for  th<;  prefent.  II  llisfe  things  will  not  con- 
vince the  fcrious  and  attentive  mind,  th-ere  is  re^^ron  to  fear  their 
eonvict.iou  will  ccme  too  iatir.->- 

■    "1  he  fubjsd  ihuil  be  finill.ed  in  a  i^w  refusions. 

Tirll,  W2  are  here  taught  to  magnify  the  love  and  gr«c« 
of  God  difplayed  by  Jefus  Chrirt  in  contriving,  and  executing 
^  plan  of  novation,  whereby  guilty  finners  may  thro'  faith  in 
the  blood  of  tiij  lamb,  cfcape  frOm  all  this  endlefs  woe.  This 
doi.%ir.£  fststhe  mercy  of  God  and  the  compaffion  of  the  Sa- 
vjcur'ia'atnoft'confpicuous  light.  Oh,  let  us  nraife  the  Lord 
fr>r  tije  ofTe.  s  of  iternxl  life  in  the  gofpel.  Let  ths  love  of  God 
the  Father  and  the  Son  condrain  xis  to  relinquifli  the  old  ppof- 
tacy,^  to  fcrf'ake'  our  i\x\r,  and  turn  unto  hini  with  our  vrhole 
h^art,  fo  thrftt  wr,  rr.-ay  live  and  not  eterr-  si'ly  perlfH. 


r  473  ] 

Secocdlf,  we  here  learn  the  prccioufnefj  and  ineffable  value 
•f  the  immortal  foul.     It  is  capable  of  and  defigned  for  an 
eternal  exigence.     The  body  muil  foon  drop  into  the  duft,  and 
all  the  beauties  and  glories  of  ihe  world  will  be  no  more.     Bu* 
fclien  the  foul  enters  into  an  everlafcing  and  tsnchangcable  flate  cf 
happinefs  ormifery.    If  penitcr.t  and  united  to  Chriftj  it  enters 
into  that  grand  apartment  in  eternity,  called  heaven.     Here  is 
the  throne  of  God  and  the  Limb.     This  whole  region  is  perfecf} 
light,  love,  grace  and  gifrv,  and  the   foul   cnt'trin^  into  it,  its 
capacUy-  vill  be  crmpleatly  filled  with  the  moft  confummate 
£ilicity.     BlelTed  and  happy  are  all  they  who  have  entered   in- 
to the  ftate  of  glory,    for  heaven  will  never  ccme  to  an  end- 
This  vi'orks  up   the  pleafare  to  extacy    that  it  will  be  everlaft- ' 
ing. — But  on  the  othsr  ha«i,  if  ihs  foul  b=  unconverted,  im, 
penitent  and  unrightecuo  at  death,  as  foon  as  it  is  diflodged 
from  the  body,  it   plungtis  into   that  glocray  and    toimcniing 
dlvifion  of  eternity,  where  it  is  inftantly  filkd  in  every  part  and 
faculty  wiih  all  the.  falriei^  of  the  wrath  of  Jehovahs     Kerc 
they  will  blafpheme  God,  and  rend  and  tear  one  another,  and 
foam  and  gnafh  their  teeth>an«[  bound  thro'  the  burning  furgeg  - 
for   ever  and  ever.     Whofe  heart  does   not  tremble'   at  "the 
thought  f  Let  tlie  horrors  qf  the  fcene  be-wrought  up  by  the 
fcrongeft  imRginatlon,  they  fall  infinitely  (hort  of  what   every 
unholy  perfon  is  liable  to  every  moment.  You  Ptand,  Ofinners,  - 
on  fllppery  places,  arid  all  beneath  is  iTelL'     Let  thefe  things 
fcund  an  alarm  to  the  Heart  of  every  unconverted  finner,  and 
awake  him  out  of  his  deep  facurity  before  it  be' forever  too 
late..    Q  fmners,  awake  to  repentance  and  Hee  from  the  wrach 
that  is  to  come  ;  lay  hold  on  the  hope  which  is  now  oiTered  in 
the  gofpeU  that  you  nuy  efcipethis-  direful  miferyr  and  be 
introduced  into  the  joys  of  Paradife.     And  that  this  may  be 
the  glorious  habitation  of  us  all  throughout  the  unwafting  ag^es 
of  eternity,  may  God  of  his  infinite  mercy  grant,  through  jsi'\i&  ■ 
Chriil  our  Lord,  to  whom  he  all  glory,  honor,  dominion  i:ni 
praife,  forevfr  and  eyer.     Am«p  and  Anien. 


iMc8!BM?Miraaa3a3ttria.«(gt«*aMB»«aMBi(»g^ 


SERMON    XLII. 


The  nature  andjeliciiy  of  the  Cekjiial  Stat^ 


I^lAtt.  xSv.  34.  'JChnfjull  t.'jL'  king  fay  mid  thm  m  hit  ti^)!i 
handf  Cifns  ys  bkff^d  0/  my  Faihey^  inherit  the  kinghik  ffefated 
forysufmn  th^  feundation  ofUi  nii'iirid. 

ATfEtl  the  refiure^tion,  in  the  clofe  of  the  general  judg- 
ment when  the  grand  procsfs  fhiU  have,  been  finiftied,  thfen  the 
final  Tsntence  v.ill  be  pronounced  upon  all  in  perfefl  sqtn'ry 
ani  righteournefs,  according  as  their  characters  fliall  be  fonnj 
to  be.  The  proceedings  of  this  great  ca/  are  here  in  this  chap- 
ter difplayed  before  us.  The  glorious  appearance  of  the  judge, 
the  fplendor  of  his  adTent-,  and  die  magnilicende  cf  his- alien" 
dants,  are  delcribed  in  all  the  glov/lng  beauties  and  flrength  of 
\anguage.  When  youjead,  you  feem  as  if  you  faw  Jefus  iealed 
on  tlie  throne  of  his  glory  and  all  nations  aiicnjbled  in  his  pre- 
fence.  You  behold  him  feparaling  this  plotniJcuous  throrg  hf.e 
fiom  another  as  a  (hspherd  divideth  his  Ihv'iep  f;Om  the  goats. 
This  reparation  will  be  ase>.aft  as  it  will  be  j  ufl.    The  moft  to- 


L  475  J 

con^  to  be  Co/^^^  ^^  '^'^  ""^'^  ^^  ^°^ '"  ^^-  ^°"^  ofiiKaeTS,  nor  t?xe 

molll  pvdulibi::  finner  coiTceaki'in  the  throng  cf  faint3.    Every 

one  will  be  brought  forvrard,  and  have  a  panicular,  open  an^j 

f  Air  tnal,  fo  that  all  will  b?  perfeAly  convinced,  on  which  hand 

he  mift  be  placed.  Thus  fpeaki  the  prophet  E.^ekie],  "  As  for 

"  vnu,  O  my  flock,  th«  Oikh  the  Lord  Gi>d,  behold  I  judge 

"  b^twertii  cacti-*  and  Citctle,  betwce.i  the  rarrs  and   the  he- 

"  gf-!dt3.^'       A   perfect  i'cratiny  will  be    made,    fo   that     it 

will    he  a:<ianitely  dtiterm'irted,    who   are   fheep  and   who  are 

goals.     Th*  leparjition  heiflg  coftipleated,  the  two  grand  divi- 

lions  of  the  diiivcrfe  **)'!   be  fituated,  the  on^  on  the  right,  and 

the  other   oa  thfe  Id'c   of  the  glorious  judge.     In  this  tremen- 

dou9  ri'.aatton,  he  will  &ri\  iddrofs  hirnlelf  tO  thole  fixed  in  the 

moll  honorable  place.     "  Then  (hall  ihe  king  fay  unto  them, 

^^  on  his  ri:,'ht  bandjCTonne  ye  bleffed  of  my  father,  inherit  the 

«'  kitiRdoifn  oreoare:!  fc    ,     ■  from  the  foiiadation  cf  the  world.  % 

°         '  •  *  d   him  be 
Thas  v/hen  the  r  •  ciilhed,  and  the  tranfp^rtin^  ftntenct 

'e,   wearr  ... 

pronounced,  all   ^  i    r-  ■''inly  arches  will  ring  with   joy,  in  the 

p-i'Ting  of  th.;  righieous  to  everhiHiiig  life.     Chrift  Jcfiis,  when 

he  cam:  la  rh;  flifli,  audi  a  mean  app=;arance  in  the  eyes  of  ^ 

carnal  v.'()rld,  was  a  ihunbling   block  to   the  Jews,  and   to  the 

Gre<;ks   fooliihneis,   was  as  a  root  out  cf  dry    ground  without 

form  or  comelincfj,  reje£i:d  and  defpireJ  of  men  ;  but  ncv  on 

the  feat  of  judgrricnt,  he    appears  in  all  the    fhining  fplenior 

of   a  king,  arrayed  in  all  the' regalia   and  effulgence  of  the  a- 

leilial  uate,  beaming  forth  in  ail  the  radiancy  of  him,  who  was 

oloath.'d  with  the  fuii  and  h.id  ihe  moon  under  his  feet.  Earth. 

iy  kings  appearing  in  the  robes  of  r.h;:ir  dignity,  Hred  a  fplendor 

aroand   them  on  the  gaping  multituJ-js,   but  when  Jefus  the 

king  of  kings  appears,  the  traniceniJant  brilliancy  ot  his  {;lory 

will  intinitely  more  oatlhioe   earthly  royalty,   than  royalty  ck« 

eels  the  rags  and  mien  of  the  molt    abjeil  flave.       la  all  the 

graivcleur  of  heavenly   majefty  the  fentence  will   be  uttered  to 

the  joy  of  all  thofe  who  have  made  their  peace  with  God.  Their 

good  work  j   will  lee  produced  a-s   the  evidences  of  their  appro- 


[  4-7^  ]  1 

badoD.     Thin  die  judge  «nrorces  the  retTlitude  or  ^  v. 

**  1  was  an  hungered  and  ye  g-we-  me  meat,  I  \v.~~tr~~-*'  ^nd. 
*  ye  g;ive  m?  drink,  I. was  a  ftiangerand  ye  tookmj  inj-uiCKed 
««  and  yscldthed  mc,  1  was  fickaud  ye  vifited  me,  I  was  in 
!*  prilbn  and  ye  came  auto  me."  And  as  a  further  evidence  of 
ihcjr  rightetmfnefs  and  that  rliey  hadjmbibed  thefpirit  of  tha 
p;olpcl,  *'  Then  fljrdl  ^hc  righteous  ^nf'A-cr,  Lord  when  faw  v.« 
*■  thee  an  hunoered  and  fed  thee  ?  or  ihirfty  and  gave  thee  drink? 
*'  when  fa'v  we  thee  a  flranger  and  took  thee  in  ?  or  aaked  and 
♦'cloalhed  thee  ?  or  when  faw  we  thee  fick,  or  in  prifon  and 
"  came  unlo  thee?"  Thaking  will  then  reply  to  thefe  righte- 
ous and  humble  diilates  <,f  their  hearts,  "Verily,  I  fay  unto 
'f  yon,  iaafrnuch  as  you  have  done  it  unto  oae  of  the  lea(t  of 
"  thsle  my  bre'-luen,  ye  have  doi;,e  it  unto  me."  The  fentcnce 
i:onta!n' in  )'-  '.he  complete  blclledners  an  i  perfe*^  .felicity  of  all 
f.iinvi.  Ti.fir  hippineii  in  all  rtfpc  "  -  ,il  he  adequate  to  their 
iioiineft  in  this  life,  and  th.L-ir  e-.:tei^i.        •  owing  capacities 

in  the  r.cvt,  Tht-y  v.  ill  ihcn  {)ais  fron.  4^«^<j  //5^t  glory  through- 
out itr-rniiy.  ^* 

It  xn^iy  !■>?  C'ifcrvcdj'trili  important  fcinence  conlaias  two 
prlnctpal■thi^^_^- 

Tirfi,  the  a:!.r.c'Aled.j!ng  of  the  flints  to  he  Lle/Ttd  of  the 
Lord.     *'  Come  ye  hie/Fed  of  my  Father." 

Secondly,  the  hapoinef';  of  tliat  glorious  Hate  into  which  they 
*'  are  admitted-  *'  Inherit  the  kingdom  picpared  for  you,  from 
**  ths  foandatian  of  the  woi-Id." — In  this  fentence  is  conlaintd 

Firft,  *he  acknowledgment  of  the  faints  to  be  the  blefied  of 
the  Lord.     "Come  ye  blcifcd  of  my  rather." 

Chrirt  proiiotknctfi  tliem  bli^llsd  anithis   dccUiaiion  pioves 


[  477  ] 

t^em  to  be  (b.     They  are  the  blefled  of  the   Father ;  tho*  c«f, 
fed  and  reproached  by  the  world,  yet  they  are  blefled   of  God. 
The  Holy  Ghoft  glorifies  the  Son,  and  tlie  Son  glorifies  the  Fa, 
;r,  and  the  Father  bleffes  and  glorifies  the  redeemed  aad  fanc- 
tiJisd,  and  thus  the  sternal  Trinity  are  all  intimately  concerned 
in  the  acconiplilliment  of  the  everlafting  blciTednefs  of  the  heirs 
of  fellclcy.     When  Chriit  calls  them  to  come,  this  is  no   other 
than  an  hearty  welcome  to  the  glories  prepared  for  them.     He 
formerly  in  this  world  called  upon  them  by  his  word  and  by  bis 
fpirft  to  come  unto  him,  that  they  might  be  partakers  of  grace 
and  life ;  then  the  call  was  to  f;lf  denial,  to  mortification,  to  take 
up  their  crofi  and  to  follow  him.     The  call  in  tlie  ofcimation  of 
the  world  was  to  Ihame,  contempt,  fuffering  and  fooliflinefs  ; 
but  now  it  is  to  glory,  immortality,  and  the  full  fruition  of  God 
and  perfed  felicity  forever.     They  who   formerly  obeyed   his 
call  and  followed   him  bearing  the  crof«,  will  now  enjoy  -  hig 
beatific    prefence,    wearing  a   crowo.     Hearken    to  the  extatic 
pleafure  of  the  addrefs.     '♦  Come  ye  bleffed  of  my  Father,,  ye 
**  beloved  of  my  foul,  for  whom  I  have  travailed    and  been  in 
"  pain,  for  whom  I  have  endured  toil,  anrcicty,  fuffcrings  and 
'*  opprefilon   to  the   fweating   of  great  drops   of  blood  ;    for 
*«  whom  1    have  trod  the  wine-prcf-  cf  divine  wrath,  and  gone 
*i  thrOQgli  death  and  hell ;  come   ye  into  my  tendereft  embra- 
"  ces,  ye  who  are  highly    favored  of  the  Lord  and  whom  the 
«*  majefty  of  heaven  delighteth  to  honor."     O  with  what  rap- 
ttires  of  joy  will  this  addrefs  fill  the  hearts  of  the  righteous  !■— 
How  will  it  caufe  them  to  fing  the  glorious  richc?  offree  grace, 
thi;wcijdets  of  redeeming  love,  the   praifes  of  God   and  the 
lamb  ?  The  faints  in  this  pilgrimage   and  imperfed  ftate  may 
with  humble  boldnels  approach    to  the  throne  of  grace  ;    but 
(hen    they   fliall   come  boldly   to  the  throne  of  glory.     This 
word,   "  Come  ye  bleifcd  of  my  father,"  Ijolds  out  the  galJeu 
fceptre,  with  a  full   affurance    that   the  defires   ofth.ir   heart-. 
Ihall  be  fatisfied,  and  the   whole  of  a  heavenly  kingdom   Ihall 
be  conferred  upon  them.     The  king  addrefles  them   f.om  the 


C  47«  ] 

tnron*  of  his  glory,  and  hereby  adnaitu  them  to  b«  kfngs  and 
prJeftsin  Tnanfions  of  glory  forever.  All  power  in  hcavfn  and 
eanh  is  given  uiilo  the  Son,  and  lie  introduces  all  the  righteoy? 
into,  the  heavenly  Canaan,  for  none  obtain  entrance  there  b 
tyhis  approbation  ;  therefore  they  i^re  fuch  in  wliom  the  divine 
perfe<5lion5  were  defigned  to  be  glorified  from  all  eternity. — 
TUey  are  the  favqd  according  to  the  eternal  porpofe,  b'efTed  in 
the  father's  defign,  called  in  liaae,  fandiiled  by  the  ipirit,  and 
pyvv  they  receive  all  that  pei  fetSiioa  of  bkifednefs,  wliich  they 
^icretofore  only  h^d  in  promlie  and  earaeft  At  their  firft  fanifti- 
fifaticn.  Thus  they  are  pflually  ard  completely  bleiTed  of  the 
^•■ather,  the  Sor;,  and  the  Holy  GhoiL— I  proceed    to  the 

ticcond  ccsfjdnratiGn,  to  vit,  the  happiness  of  that  glorious 
ftate  into  which  they  ?,re  admitted.  <*  Inherit  the  kingdom 
**  prepared  for  you  from  the  foundation  of  the  world." 

In  regard  to  the  nsture  of  the  happinefs  rf  heayen,  xve  can 
know  bur  lliile  in  this  dark  world,  after  our  inoft  careful  at- 
tention, painful  luu'.y  iipd  diligent  refe^rches.  The  moft  fa' 
vcurcd  and  the  moit  advanced  fainrs  upcn  earth,  feebuldarkr 
ly  as  through  a  glafs.  "  We  V.now,  fays  Gt.  Paul,  but  in  part, 
"  and  we  prophefy  in  part ;  bvit  when  that  which  is  pcrfeft  is 
«<  cr>nie,  then  that  which  was  in  part  fnail  bp  done  away. — 
««  When  I  was  a  child,  I  fpake  as  3  child,  I  tinderriooii  as  a 
'-  (^hilJ,  I  thoaght  &-S  a  chihl,  but  when  X  becatTiC  a  man,  J 
<«  put  away  childilh  things.  Eye  hath  not  feej^,  nor  ear  heard, 
"  pcither  hath  it  entered  into  the  heart  of  man  to  undcrftand* 
••  the  things  which  God  hath  prepared  for  them  that  love  him.'* 
Thi  glory  2nd  felicity  prepared  for  the  bleffed,  we  fiiall  have*)- 
a  very  imperfeifl  idea  of,  while  in  this  embodied  ftatc.  After 
r;e  have  contemplated  all  the  dele;  iptions  of  it  in  our  bibles* 
together  with  all  the  additions  which  f.inciful  imagination  cftTV 
faggsil,  w?  may  f  iil  be  affured,  that  they  fall  infinitely  fliort 
i;f  u  p'^:{c&.  p-iitare.      £ac   as  the  facred  oi^t;les  give  us  many 


c  m  1 

defcrlptions  of  the  celeftial  glory  to  quidlcen  dnd  cotnrbrt  faints 
and  to  allare  and  pcrfuade  finners,  for  the  encouragement  and 
confolatlon  of  thofe  who  hope  to   enjoy  this  inheritance,  we 
iiall   briefly  exhibit  a  few  of  ihem.     A  leading  line  in  the  bu- 
fiaefs  is  the  tranfcendent  felicity  expreffed  in  our  text,  "  Inher. 
<'  it  the  kingdom  prepared  for  you,  from  the  foundation  of  the 
**  world."  To  inherit  a  kingdom  is  the  fulhiefs  of  the  ambitioa 
of  the  huiiian  mind.     This  is  what  the  proud,  the  enterprifia^ 
and  the  brave  vade  through  feas  of  blood  to  obtain  ;  .  for  this 
hecatombs  of  mortals  have  been  facriSced:  for  this  ail  the  ex- 
ertions of  human  invention,  good  and  bad,  have  been  praflifed. 
A  kingdom  is  reckoned  the  moft  valuable  acqulfition  by  mor_ 
tals  on  earth.    In  their  view  it  comprehends  all  honor,  wealth 
and  happinefs.     They,   v/ho  pofiefs  a  b'ngdorxi,  v.-ear  the  glo- 
ries of  a  crown,  fw'ay  the  fcepti-e  of  dignity,  pofTcfs  the  cnfsgas 
of  royalty,  enjoy  the   plesiures  of  a  court,  and  command  the 
treafures  of  their  dominions.     This  is  a  feeble  refemblance  of 
the   kingdom   of  heaven.     The  faints  who  are  here  pilgrims, 
ftrangers,  prifoners,  accounted  the  cutcafls  and  offscouiings  of 
the  earth,  fhall  then,  to  the  aflonifhment  of  all  worlds,  inherit 
a  kingdom.     Nebuchadnezzar   divefted  of  birds  feathers,  and 
his  fingers  of  eagles  claws,  with  adjufted  hair,  combed  head» 
and  drefTed  in  royal  robes,  affords  only  a  flint  refemblance  of 
an  abjeft,  hell  deferving  wretch  who  is  raifed  to  the  glory  of 
heaven.  "  God  raifeth  up  the  poor  out  of  the  duft,  and  lifteth 
««  up  the  needy  out   of  the  dunghill,  that  he  may  fet  him  with 
»'  princes  even  with  the  princes  of  his  people.     He  that  ovei"^ 
«*  comcth  fnall  inherit  all  things,   to  him  will  be  given  power 
"  over  the  natioas."    The  kingdom  which  chrifti;;ns  will  en- 
joy is  a  prepared  kingdom,  prepared   at  infinite  cxpenfe  of  la- 
bour, pains  and   blood.     That  happineis  mu!l:inrely  be  inde- 
fcribably  great  which    is  the   produdrion  of  divine   connfels. 
The  preparation  for  the   reception  of  the  fainis  r/^ocks   all  the 
powers  of  defcription.     Love  originated  the  plan,  wifdom  and 

^5^ 


L  4^0  J 

power  executed  the   grcatnefs  of  the   meaiurc     God  Uic  Soo 
purthafed  the  kingdom   by  his  blood,  and  is  afccndcd  to  pre. 
pare  a  place  ;  "  I  go,  iays  he  to  his  dilciples,  to  prepare  a  place 
♦'  for  you,  I  will  come  again  and  receix'e  you  unto  myfelf,  that 
"  where  I  am,  there   ye   may  he  alfo."     The  kingdom  is  pre. 
paring  for  them,  and  in  this  world  they  are   preparing  lor  the 
kingdom.     The  preparing  the  kingdom  fpeaks   forth  the  per- 
feahappineisof  all  thofe  who  ftiall  enter  into  it.     Their  inter- 
etc  ia  it  is  hereby  held  forth  to  view,  and  it  is  adapted  to  the  na- 
•ure  ([of  the  fanrtified  ;    it  is  prepared  for  them  by  name,  for 
they  are  pcrfonally  and  partirularly  chofen  to  falvation. — Iti» 
a  kingdom  Or  early  original,  for  it  was  prepared  for  them  from 
the  foundation    of  the  world,     'i'his  is  a  phrafe  exprefling  the 
lame  idea  as  everlafting  or  eternity.     This  happinefs  was   de- 
figned  for  the  faints,  and  they  lor  it  before  time  began.     Thus 
fpeaks  St.  Paul,  "  Bleffed  be  the    Father  of  our  Lord  Jefus 
"  Cbrill,   who  liath  bleiTed  us  with   all    fpiritual    bleffings,   in 
•'  heavenly  places  in  Chtill,  according  as  he  hath  chofen  us  iu 
"  him  before  the  foundation  of  the  world,  that  we  fiiould  be 
*'  holy  and  without  blame  before  him  in  love."     Thus  it  is  a 
kingdom  prepared  from  eternity,  which  the  faints  fliall  enjoy  ; 
hince   they  Ihall  be  invetled  with  royal   authority,    royal  dig- 
nity and  honor.     For  when  they  enter  this  kingdom,  they  fiiall 
afcend  thrones,  have  fceptres  put  into  tiieir  hands  and  crowns 
of  gold,  not  like   the  changing  diadems  of  this  world,   but 
crowns  placed  upon   their  heads    that   never  charge  or  fade 
away.     They  will  be  dreiTed  in  royal  lobes  more   rich    and 
refulgent  than  ermin  and  glittering  gold.  They  will  be  arrayed 
in  immacuUt*  rones,  which  can  never  be  foiled  or  flained,  iu 
white  robes,  robes  made  white  by  the  blood  of  the  Lamb.  When 
*hus  adorned,  their  palace  will  be  the  royal  city  even  the  new 
Jerufalem.     The  building  of  the  wall  of  which  is  of  Jafpcr,  the 
foundations  are   garniflied   with  ail  manner" of  pi  ecicus  ilones, 
ks  gates  are  pearl  and  its  (lieets  of  pure  gold,  as  it  were  iranf- 
parcuc    gla;'s.     It  is   fo    uidely  diiTerent    irojn   evsty    tiiing 


c  4«i : 

royal  on  ejfrtb,  and  from  everr  terroRr-:!!  city,  that  there  is  n*-. 
need  of  the  fun   or  moon  there,  ("or  the  glory   of  God  doik 
lighten  it  and  the  lamb  is  the  light  thereof.     In  this   "lorious 
kingdom  erery  thing  is  in  a  ftate  of  perfeftion,  peace,  holinefs, 
knowledge,  righteoufncfs,  happinefs   and  joy.     No  errors,  ig- 
norance, coUifion  of  fentiments,  party  fpirit  or  private  interelt,. 
will  be  there.     God  and  Chria  will  be  there  perfeaiy   known, 
and  the  faints  will  be    forever  loft  in  admiration  of  the    unri- 
valled beauties  of  Gadhead,  and  the  emanations  of  divine  love. 
They  will  wander  with  heavenly  pleafure,  and  raptures  of  de- 
li-rht  thro*  all  the  perfedlions  and   attributes  of  God.     They 
themfelves  will  there  be  perfeft  in  the  beauties  of  holinefs,  free 
from  fm  and  every  moral  impurity  ;    from   every  evil  bias, 
wicked  thought  and  perver fe  inclination.     Nothing  that  is  un . 
clean  or  defileth  enters  there.     They  will  no  more  be  troubled 
with  the  rifings  of  pride  or  corrupt    paffions ;  here-  will  be  a 
perfeft  conformity  to   the  perfeft    image  of  God.     Univeria.1 
benevolence,  unreraiting  harmony,  and  pcrfeft-  love  to   God 
angels  snd  one  another  will  reign  throughout  the  whole  king- 
dom.    All  peace  and  joy  of  which,  holy  beings  are  capable, 
will  in  complete  fulnefs  bepoiTeiTed  there.     I'he  tabernacle  of 
God-is-with  men,  he  (hall  dwell  with  them,-  they  Ihall  be  hfs 
people  and  he  will  be  their  God  and    portion  forever.  "  All 
*«  tears  (hall  be  wiped  away  from  their  eyes,  and  there  iWA  be 
»  no  more  death,  neither  forrow  nor  crying,  neither  ihall   there 
«  be  any  laore  pain,  for  the  former  things  are  paHed  away." 
There   will  be   no   fighing,  complaining,  nor   mortification.^ 
(hame  nor  regret,  in  ihefe  happy  regions.     Every  thing  tea- 
ding  to   enlarge  and   encreaie   their  felicity  they  fliall  enjoy. 
In  this  bleffed  world  the  faints  Hiall  have  fweet  fellowlbip  and 
rapturous  communion  with  God  and  Jefus  Chrift.     They  fhaU 
have  free  interc  ourfe  with  the  angels,  and  enjoy  the  uninter. 
rupted   friendaiip  and  blisful  focicty  one  of  another.     There 
thev  fliall  hold  happy  convetfe   with  Galuiel,  Michael,  wit', 
ferachim  and  chmibiiB,  with    Abraham,   llaac   and   JacoU, 


[  482  J 

TPith  Mofes,  Elias,  Paul  and  John,  with  their  former  chnftias. 
acquaiiyance,  and  with  all  the  faints,  who  as  a  clcud  had  gont- 
before  them.  All  this  bleffednefs  and  felicity  fhall  be  eternal  j 
it  fliall  be  growing  and  encreafing  forever  and  ever.  Thefe  are 
but  a  few  remarks  upon  the  various  reprefentations  v/hich  the 
holy  fcriptures  afl'ord  us.  And  thefe  no  doubt  fall  infinitely 
fliort  of  the  reality. 

This  difcourfe  fliall  be  concluded  with  a  few  refieditions. 

FiriT:,  how  fhould  we  be  here  led  to  admire  the  ccndefcenfion 
love  and  goodnefs  of  God  in  ever  entertaining  the  merciful 
thought  of  advancing  any  of  the  apoftate  race  of  Adam  to 
fuch  honor  and  glory  !  How  fbould  we  magnify  and  praife  the 
exceeding  greatnefs  of  his  compaffion  in  giving  his  only  begot- 
ten Son  to  procure  this  felicity  !  Kovv  Ihould  v.'e  love  and 
adore  the  Son  who  trod  the  wine  prefs  of  his  Father's  wrath, 
and  yielded  up  his  life  on  the  accurfed  tree,  that  we  might  be 
introduced  into  fuch  glory  ?  That  we  who  are  clcds  of  earth 
ftiould  be  made  to  fhine  as  the  ftars  in  the  firmam.ent  ?  That 
we  who  are  duft  and  aihes  might  become  as  angels  cf  light  > 
Yea,  that  we  who  are  linners  and  heirs  of  hell  might  be  form- 
ed into  faints  and  conftituted  heirs  of  God  ?  Who  can  compre- 
hend the  length  and  breadth,  the  de.pth  and  heighth  of  the  love 
of  Chrift,  which  palTeth  allunderftanding  ?  Can  we  Lear  of  all 
this  glory  of  the  blefied,  and  yet  cleave  to  earth  ?  Can  we  in- 
dulge a  carnal  temper,  and  be  of  a  groveling  worldly  fpii  it,  un- 
der the  view  of  fuch  celefiial  bleifednefs  ? 

Secondly,  feeing  there  is  fuch  a  glorious  kingdom  fct  before- 
us,  we  ought  felemnly  to  enquire  whether  we  have  any  title 
thereto.  There  will  not  be  a  promifcuous  admiflion  cf  all  in* 
to  this  happy  world.  In  the  great  day  cf  the  Lord  a  fepara. 
lion  will  be  made  between  the  goats  and  the  fhcep.  Ntne 
will  be  admitted  there  but  the  righteons,  true  believers,  and  fia- 


[  4^3  1 

*?re  penitents.  We  muft  repeat  of  our  fins,  accept  of  the  go^ 
pel  by  faith,  and  be  working  Uic  works  of  righteousnefs,  or  we 
will  never  ftiind  in  glory  on  tiae  right  hand  of  our  judge. 
Wherefore  let  us  examine  ourfelves  to  day  whether  we  have 
any  fcriptural  ground  to  hope  tiiat  we  ihall  be  heirs  of  this 
kingdom.  Have  we  ever  been  elFeiflually  convinced  of  the 
evil  of  fm  ?  Have  we  ever  feen  and  fek  the  plague  of  oar  ovva 
hearts,  have  we  b-en  reduced  by  the  powcifi4  operations  of 
the  Hjly  Spix'-it  to  renounce  all  dependence  upoa  ourfelves^ 
and  to  lay  hold  on  Chritt  Jefus  by  faith,  the  hope  of  glory  ? 
Have  our  fouls  taken  up  their  everlatling  reft  in  him,  and  is  he 
above  all  things  precious  to  us  ?  Have  we  the  laws  of  the  king- 
dom written  upon  our  hearts  ?  Are  we  holy  in  heart  and  life  ? 
Is  heaven  our  treafure,  and  are  our  hearts  placed  there  ?  Have 
we  prevaiii-.igly  a  Tingle  eye  to  the  glory  of  God  ?  In  a  word, 
are  we  honeitly  and  fincerely  endeavoring  to  be  holy  in  all  man- 
ner of  converlatiou. 

Thofe  who  from  thcfc  few  remarks  entertain  a  blefled  hope 
that  you  \vill  be  heirs  of  this  kingdom,  be  ye  exhorted  to  walk 
aafwerable  to  year  profefHon  and  expedations.  See  that  yoa 
bs  purifying  yourieives  as  Chritl  is  pure.  Look  conftantly  at 
the  prize  fet  befcre  you.  Let  it  command  your  diligence, 
zeal,  activity,  and  every  exertion.  So  run  that  you  may  ob- 
tain. O  uk:  heed,  left  any  Ihould  feem  to  come  thort  of  this 
gloiy. 

Thofe  of  you,  my  unhappy  hearers,  who  know  you  have  no 
lot  nor  iaterefl:  in  this  matter,  who  have  neither  faith  nor  re- 
pentance, neither  fandification  nor  juftification,  be  exhorted  to 
confiier  your  mlferable  and  dangerous  fituation.  What,  O 
what  if  you  were  to  die  in  your  prefent  condition  ?  The  prof- 
pjft  of  horror  before  you  is  too  gloomy  to  mention.  O  fin- 
ntrs  how  long  will  yoa  love  the  pleafures  ot  fin,  which  laft  only 
for  a  featon,   aad  defpife    the  pleafures  of  heaven  which  will 


[  484 1 

lad  fofever  ?  how  long  vill  you  waftf  your  precious  time  m 
•vanity  and  giddy  amufements,  when  you  know  not  the  mo- 
ment death  ivill  arreft  you  and  bear  you  to  the  bar  of  God  ? 
Awake,  O  fjnner,  and  confider  what  yon  are  doing,  and  to  what 
iTiifery  yon  are  haftening.  Paufe,  pondar,  confider,  turn  and 
See  for  ycur  life  to  the  city  of  refuge.  Flee  into  the  arms  oF 
Jefus  that  yea  niav  be  placed  on  his  right  hand  in  the  great 
day  of  his  appearance,  and  may  be  addrefl^d  with  the  tranfpor. 
ting  fentence,  "Conie  ye  blefled  of  my  Father  inherit  the  kingjr 
*'  prepared  for  you  from  the  foundation  of  the  world." 


EKD  OF  TKE  SECOND  VOLUME. 


LIST    OF 

SUBSCRIBERS'  NAMES. 


A 

Rev.  Archibald  Alexander,  Virginia. 

Charles  Allen,  do. 

Benjamin  Allen,  fen.  do. 

Charles  Avery,  Cincinnati.^ 

Ilaac  Anderfon,         do. 

Clement  A<3on,  Efq.  Salem,  N.  Jerfey. 

Rev.  James  S.  Adams,  Dorchefter,  S.  C. 

Thomas  Aaderfon,  New  Jerfey. 

Ifaac  Andrufs,  Efq.  Newark  N.  Jerfey. 

Jonathan  Andrufs,         do.  do« 

Nathaniel  Andrufs,         do.  do. 

Timothy  Andrufs,         do.  do. 

Jacob  Abramfe,  do.  do. 

Richard  Armeftead,  North  Carolina. 

Thomas  Armftrong,  Orange,  N.  Carolina. 

General  Allen,  Hanover  N.  Jerfey. 

Ifaac  Allen,  Newark  N.  Jerfey.     4  copies. 

Rev.  J.  N.  Abeel,  New  York. 

Nathaniel  Alexander,  Mecklenburgh.   N.  Carolina. 

Wikiam  Alexander,  fen.       do.  do. 

Elijah  Alexander,  do.  do. 

Dr,  J.  R.  Alexander,  do.  do. 

Amos  Alexander,  jun.         do.  do. 

Major  Thomas  Alexander,     do.  do» 

Robert  Allifon,  Cabarus  County,  North  Carolina. 

B 
Hfin.  Eliflja  Eoudinot,  Efq.  Newark,  New  Jerfey,    6  Copies. 
Rev.  Methufalah  Baldwin,  State  of  New  York,    12  do. 
John  Burnet,  Efq.  Newark,  New  Jerfey,  6  do . 

jefTe  Baldwin,  do.  do.  6  do. 

Nathaniel  Beach,  Efq.     do»  do,  6  do. 


o. 

do. 

2  dc. 

do. 

do. 

4  do, 

do. 

do. 

5  do, 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

dc. 

do: 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

[do. 

do.  ■ 

SUBSCRIBERS    NAMEl 

Stephen  Baldwin,  Newark,  New  Jerfey,  z  Copies. 
John  C.  Burnet, 

Jofeph  Brown, 

Jofeph  Beach, 

Jonathan  Baldwin, 

Joana  Burnet, 

Jeremiah  Baldwin, 

Eleazar  Bruen, 

David  Banks, 

Eleazar  Brown, 

Thomas  Beach, 

Jabes  Baldwin, 

Jotham  Baldwin, 

Caleb  W.  Bruen, 

Mofes  Baldwin,  Efq. 

Eli  Budd,  Morris  River,  N.  Jerfey. 

George  Burgin,  Bridgetown,  do. 

Jacob  Burnet,  Efq.  Cincinnati. 

Robert  Badgly,         do. 

Dr.  Francis  G.  Bruifter,  Salem,  New.  Jerfey, 

Jonathan  Bordington,  Efq.     do.  do, 

William  Elddle,  Efq.  ^  do.  do. 

Samuel  Burden  Efq.  do.  do* 

Abraham  Boys,  do.  do* 

John  Bayard,  Efq.  Nav  Brunfwlck,  N.  Jerfej. 

Zadock  Baldwin,  Caldwell,  New  Jeifey. 

Jonathan  Baldwin,  Orangedalc,   New  Jerfey, 

John  Brewster,  Weftfield,  New  Jerfey.* 

Rev.  George  Brewft,  D.  D.  Charlefton,  South  Carolina, 

James  Blair,  do.  do. 

Rev.  Noah  Benediifi,  Woodbury,  Ccmnefticut. 

Rev.  David  Barclay,  New  Jerfey. 

William  Bingham,  North  Carolina. 

Thomas  Brown,  do. 

Thomas  J.  Burgee,  do. 

A.  M.  Burton,  do. 


SlTfercruBFRS    NAMES. 

'^ev.  James  Bowman,  Orange,  Nor.ihCarclitia. 
Thomas  Bradfbaw,  do.  do. 

William  I'ethill,  do,  do. 

Jeremiah  Befaet,  jun,  Bridgetown,  New  Jerfey. 
Caleb  J.  Baldwin,  Bloomfield,  do. 

Nehemiah  S.  Baldwin,         do.  do. 

Daniel  Ball,  do.  do. 

Abraham  Bergen,  do,  do. 

Samuel  B.  Bruen,  Newark, 
Cyrenus  l^eachj         do. 
Eleazar  Burnet,  a  li:enuate,  New  Jerfey. 
Samuel  Bayard,  New  York. 
James  Bowman,    Center,  North  Caro!Inn» 
Thomas  Eeatty,  Il/a.   -o  do 

Hobert  i'revard,  d,o.  do. 

Peter  Brown, _.  do.  do. 

Robert  Eyers,  do.  do, 

James  Braley,  do.  do. 

Rev.  John  Brown,  South  Carolina. 
John  Barely,  Thyatira,  North  Carolina. 
Richard  Parry,  Mecklinburgh,  North  Carolina. 
Jofeph  I:  iggar,  do.  do. 

Jean  Frown,  do.  do. 

Jofeph  Bowman,.  do.  do. 

James  A.  Bradley,  do.  do. 

Lnptain  Alexander  Brevard,  JLIr.coIn,  >«orth  Carolina. 
BenjamiiT  Bell,  Southampton,  New  Hampftire. 

C. 
Gen.  J.  N.  Cumm^g,  Ncwarl:,  Nav/  J>-rfey.  6  Ccpien:' 


Abiel  Cainfield, 

do. 

do. 

2  do. 

Aaron  D.  Crane, 

do. 

do. 

7.  do. 

Stephen  Crane, 

do. 

do. 

jcdediah  Crane,- 

do. 

do. 

Noah  Carpenter, 

do. 

do. 

Benjamin  Cleavlan 

,d 

,     do. 

dr. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do 

do. 

do. 

do. 

do. 

do. 

do. 

,       do. 

do. 

do. 

do. 

SUSyCRIBERS   NAMES- 

iraieb  Campbell,  Newark,  New-Jerfey- 

Nathaniel  Camp, 

Jofeph  Camp, 

Sayres  Coe, 

Elijah  Crane, 

Nathaniel  Canfield, 

Jofeph  Congar, 

Ifrael  Curry, 

Jofeph  Crane, 

Jonathan  Crane, 

John  J.  Crane, 

David  D.  Crane, 

David  Camfield, 

Jabcs  Canifield, 

Robert  B.  CampHcId, 

Jotham  Clark, 

Daniel  Crane,  Bloomfield^  New-Jerfey. 

Jofeph  Condit,  do-  do. 

Jofeph  Crane,  do.  do. 

Herman  Cadmus,       do.  do. 

Thos.  Cadmus,  do  do. 

Rev.  Aaron  Condit,  Hanover,  N.  Jerfcy. 

Maxwell  Chambers,  Efqr.  Salifbary,  N.  Caroliiia. 

Wm.  Chambers,  do.  do. 

Henry  Carfon,  do. 

John  Cooke,  Center,  N.  Carolina. 

Rev.  John  Coufet,  S.  Carolina. 

James  Carethers,  Thyatira,  K\Carolina. 

Jofeph  Clark,  Mecklinburgh,         do. 
Robert  Crokell,  do.         do. 

Rev.  Samuel  C.  Caldwell,    do-  do, 

James  Clark,  Fairfield,  N.   Jerfey. 
Thos.  Clement,  Efq,  Salem,  N.  Carolina. 
John  Congleton,  Efq.       do.        do. 


SUBSCRIBERS    NAMES. 

Rev.  Jos.  Clark,  N.  Brunfwlck,  N.  Jerfey. 
Ifaac  W.  Crane,  Efq.      do.  do. 

Silas  Condit,  Orangcdale  do. 

Aaron  Cogfwdl,  do.  do. 

Rev.  Aaron  Chafe,  ConiieiSticut. 

Rev.  John  Clark,  State  of  N.  York. 
Kath  W.  Cole,  Burlington,  N.  Jeriey. 
Jofeph  Caldv/ell,  Chapei-flili,  !'J.  Carolina 
John  Campbell,  Orange, 
Rev.  Eztkiel  li.  Curry, 

JefTe  Carter,  Efq.  Cafwel, 

D. 
Eph.  B.  Davidfon,  Charlotte,  N.  Corolina 
Abiather  i^odd,  Kev^ark,  ^.  Jerfey. 
.AmosDodd,  do.  do. 

Du-vld  Doremus,         do.  do. 

Hsnry  Bqiibuty,  MilUtoue,  N.  Jerfey. 
David  Dunfeth,  Cincinnati^ 
Samuel  Dick,  Efq.  Saleiu,  N.  Jerfey. 
Ebenezer  Dunn,  Efq.         do. 
Wm.  S.  Deare,  Efg.  New  Branfwick. 
Matthias  Dunnam,  Orangedale  N.  jerfey. 

Caleb  Dufenbury,  Priiicctcn.  dy. 

Timothy  Dodd,  SuLe  of  N.  York. 

Richard  Dey>  Efq.  N.  Jerky, 

Rev.  J.  L.  Duryee,  do. 

Society  Dialcdie,  Univeiluy,  N.  Carolina, 

Stephen  Dupree,  N.  Carolina. 

Job  3.  Dodd,  Bloomfieid,  N.  Jerfey. 

Samuel  Dcdd,  do.         do. 

F.  Davenport,  Wooubury,  Kew  Jerfey. 

Peter  B.  Dumont,  Raiitan.  do. 

David  A.  Demarefi,  Harington,     du. 

Capt.  John  Dicky,  Center,  North  Carolina. 

Samuel  Dicky,  do.  do. 

M^jor  Ephraim  Davidfon,     do.  do. 


uv. 

do. 

do. 

orolina. 

12  copies. 

6  do. 

a  do. 

SUBSCRIBERS    NAMRS. 

George  Davldfon,  junr.  Center,  North  Carolina* 
Captain  George  L.  Davidfon,  do.  do, 

Rer.  John  B.  Davies,  South  Carolina. 
John  Davidfon,  Mecklinburgh,  North  Carolina* 
Jofeph  Douglas,  Efq.         dp.         do. 
Hezekiah  Deweft,.  do,  do. 

E. 
Rev,  Jefeph  Eckley,  D.  D.  Bofton. 
Jonathan  Elmer,  Efq.  Brldgetown>  New  Jerfe7. 
James  Ewing,  Cincinnati. 
Henry  Ewing,,         do. 
Eev.  David  Edwards,  Salem,  New  Jerfef. 
Theo.  Elfworth,  CharleRon,  South  Carolina. 
Alex.  Eagles,  Newark. 

3vev.  Nathaniel  Emmons,  D*  D.  Franklin,  Maflachufetts^ 

F. 

Joel  Fith'an,  Roads  Town,.  New-Jerfey. 

Ezekiel  Fofter,  MiUville,  do. 

Frederic  Frelinghuyfen,  Efq.  Somerfet,      do. 

Jonathan  S.  Findley,  Cincinnati. 

Rev.  L,  Floyd,  Charlefton,  South-Carolina.. 

ifaac  Freeman,  Newark. 

Andrew  Fowler,  A.  M   Shrewibury. 

i\nthony  Fofter,  South -Carolina. 

Kev.  Andrew  Flinn,  Orange,  North-Carolin*. 

Williaru  Forrcft,  Caiwell,  Nnrth-Carolina. 

David  Faccuk,  Orange,  North-Carolina. 

Samuel  F.irrand,  Bloomfield,  New-Jerfey 

Mofjs  Fairand,         do,  do. 

Chailntte  Farrand,  I  looomficld.  New  Jerfey. 

J.  Frelinghiiyfen,  Somerville,  Nevvjerfey. 

Jiimcs  Frazer,  Mecklinburgh,  North  Carolina. 

G. 

jiimes  Giles,  Bridgetown,  New-Jerfey. 

William  Garrifon,  Deerfield,  do. 

David  Grummon,  Cincinnati. 


SUBSCK-TbeRS    NAMeS. 


^benezer  Grant,  New-Brunfwick. 

Richard  Gordon,  Virginia. 

Zephaniah  Grant,  Newark. 

Robert  Gibfon,  do. 

Rev.  E.  D.  Griffin,         do.  6  Copic; 

Joha  Gardner,         do. 

Calvin  Goble,         do. 

Luther  Goble,         do. 

Aaron  Grurnmon,         do. 

Rev.  John  Giles,  Trumt>ull,  Connetftlcut. 

James  Gregorie,   Charlefton,  Soutk  Carolina. 

William  Griffith,  Efq.  Burlington. 

Edward  Garborough,  Center,  North  Carolina. 

George  Gellefpy,         do.         do. 

John  Gilleland,  Mecklinburgh,  North  Carolina. 

John  Gardner,         do.        do. 

H. 

Colonel  Saxmiel  Hay,  Efq. 

Stephen  Hayes  Efq. 

Gerard  Haughwort, 

Samuel  Hayes,  Efq. 

David  Hedden, 

Samuel  Huntington, 

James  Hedden, 
E.  Hinfdale, 

Peter  Hill, 

Sophia  Harrifon, 

David  Hudfon, 

Daniel  Harrifon, 

Richard  Henderfon,  North-Carolina. 

Mr.  Huderfon,  do. 

C.  Hill,  do. 

William  P.  Hall  Hallifax,  North-Carolina. 

Benjamin  J.  Hawkins,  North-Carolina. 

LIr.  Hunt,  Lewifburg,  North-Carolina. 


Newark, 

6  Ccples- 

do. 

4  do. 

do. 

2  do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

do. 

SUfeSCRlEEflS    NAMF5« 

Jcfti'.iA  W    Hawkins  Forth  Carolinn. 
Wi'.Hara  Han-ihon,  Edingt.-ri,  Nonli-CaroiiuJl- 
Ldmrnd  3    Harvey,  Forth  Carolina, 
J    R.  Hardcnbergh,  Someiviii-,  M,  Jerfey. 
.' rdrew  Howetl,  do.  do. 

John  W.  Hall,  Bt  idgewatef. 
^•Mpheus  Hughes.  N.  Barbidoes. 

John  Hulfor  ',  Bridgetown,  M.  Jerfey- 

Benjamin  Hedgeman,  Six-Mile- Run,  F^w  Jerfey, 

D«vid  Hurr.fiiviJIe,  Cincinra'i. 

Joiiah  Harrifon,  Efq.  Salem,  New- Jerfey, 

X)r.  Frarfcis  Kover,         do.         do. 

John  G.  Kolrne,         do.  do. 

Mifs  Jane  Hufham,  Charlefton,  South  Caroling. 

Rev  William  Holinfhecid,  D-  D.  do,         do- 

Rev.  Thomas  J.  H;dl,         6^  do. 

Rev.  James  Hughes,  Virgin::^. 

J'cv.  S.  Hopkins,  D-  T)    Nevrport. 

Rev.  Kollovvay  W.  Flunt,  New  Jerfey. 
Capt.  James  Houitoij,  Center,  North  Caroliru. 
Jofeph  Huynes,  do.  do. 

John  Haynes,  do.  do. 

John  Huggins,  Ef^.  do.  do- 

Robcrt.  Huggiiis,  do.  do, 

William  Kaiupton,  do-  do, 

Jamc*  Haynes,  do.  do. 

Henry  HouUon,  Mecldinburg,h,  North  Carolina. 
John  Hunter,  do.  d ). 

Robert  Harris,  El'q.  do.  do 

Major  Thomas  Karri.^         do.  do. 

Elij^ih  Harris,         do.  do. 

SiQinol  Harris,  do,  do. 

Auics  Huilon,  do  .  do- 

Kev.  Afa  J  'illyer,  Orangedale,  2   Copies. 
An.os  Harjifon,         do: 


SUJ3SC RISERS    NAMES. 

J. 

'Robert.  G.  Johnfon,  Efq.  Salem,  N,  Jerfey. 
■Rev.  H.  Jones,  do.  do. 

Thomas  Johns,   Virguiia. 
Henry  Johnfon,  Ne-v-Jerfey. 
Thomas  C.  Jones,   North  Carolma. 
Richard  Johnfon,  do. 

Theodorus  Johnfon,  Ivewark,  Ncw-Jerfey» 
Jonah  Jamey,  do.  do. 

Edvvard^Jones,  do.  do. 

Aaron  Johnfon,  do.  do. 

Eliphalet  Johnfon,        do.  do. 

Rev.  Abel  Jackfon,  Bloomfield,     do. 
Abraham  Joralman,         do.         do. 
Elizabeth  Jetton,  Center,  North  Carolina, 
Nathaniel  Johnfon,  Thyatira,         do. 

K. 
Rev.  Ifaac  Keith,  D.  D.  Charlefton,  South  Carolina, 
Anthony  Keafby,  Efq,  Salem,  New-Jerfey. 
Charles  Kinfey,  Orangedale,  do. 

Mr.  Kirkpatrick,         do.  do. 

Wm.  King,  North  Carolina. 
William  Kirk,  Orange,  North-Carolinat 
Jofeph  L.  Kean,  Newark,  New-Jerfey. 
Benjamin  Kctcham,     do.  do. 

Thomas  Kean,  Bloomfield,        dd'. 
Stephen  King,  do.  do. 

Aaron  King,  do.  do. 

Aury  King,  do.  do. 

Thomas  King,  Thyatira,  North  Carolina. 
Robert  Kerr,  Mecklinburgh,  do. 

L. 

James  Lee,  Port  Elizabeth,  New  Jerfcy. 
James  Lyon,  Cincinnati. 

P3 


su Bs Cutis Rs  NA^rti'*. 

James  Larich,  Newark,  New-Jerfey. 
Jofeph  Lees,  Salem,  Nev/Jerfey. 
William  Lawfon,  New-Brunfwick,     do. 
Tofhua  League,  Virpu-'.ia. 
James  Leagare,  Chaileilon,  South  Carolina. 
Mifs  Mary  Legare,    do.  do. 

E-obert  D.  Lavvi-v^nce,     do.  do. 

Bateman  Lloyd,  Efq.  Salem,  New  Jerfey. 
John  Linn,  Sufiex  County,  do. 

Rev.  Nicholas  Laiifmg,  Tappan,  .Stats  of  New- York. 
Rev.  William  Linn,  D.  D.  New- York. 
Abraham  Lawrence,  Thyatira,  North  Carolina. 
Joel  Lawrence,  do.  do. 

M 

llev.  James  M'Ree,  Center,  North 'Carolina,  12  copies. 

Alex.  Murphy,  Cafwell,  do.  2     do. 

Abraham  Monianys,  Cincinnati. 

Charles  Moore,  do. 

Eliazar  Mayhew,  Efq.  Salem,  KewJerfey. 

lurman  Mulfoid,  do.  do. 

Rev.  Archibald  M'Robert,  Virginia. 

Daniel  Matthews,  Orangedale,  New-Jerfey. 

George  M'Cully,  Charlefton,  South  Carolina. 

John  Meir,  Newport. 

Jacob  Myers,  Newark,  New-Jerfey. 

Uzal  M'Gennis,      do.  do. 

M.  Miller,  N.  Carolina. 

Spruce  M'CauUey,      do. 

D.M'Dowel.  do. 

James  M*  Gennls,  Blomfield,  New-Jerfey. 

Patrick  Malon,  Nevv-aik,  do. 

A.  C.  Macwhoitcr,     do.  do.   6  copi(3s. 

J.  G   Macwhorter,         do.         do 

y'-rchibalJ  Mercer,  do.         do.  l  T>pies. 


srrBfCRIBERS   NAMt.Si- 

Jblin  Morris,  Newark,  New  Jerfey. 
John  Manning,         do.         da. 
Hugh  M'Dougall,    do.         do. 
Peter  Mead,  do.        do- 

Stephen  Meeker,        do,         6'!- 
Jonathan  Miller,         do.         do. 
Jofeph  Munn,  3d.  Cranetovvn,  Kcw- Jerfer; 
Joieph  Miller,  Bloomfield.  do. 

/ilex.  Murphy,  Cafwell,  North  Carolina, 
Rev.  Samuel  Miller,  N.  York. 
Eboneijer  G.  Marfii,  N.  Haven. 
Robert  M'Neely,  Center,  N.  Carolina,. 
John  M'Glelland,  Efq.  Salifbury. 
Matthew  iNl'Pherfcn,  Center, 

Rtv.  James  M' Night,  Coddle  Creek,  North  Carolina. 
Robert.  F,  Minor,  WiUian'fburgh,  South  Carolina. 
Rev.  S,  E.  M'Cerkle,  D.  D.  Thyatira,  North  Carolina. 
/■■■bnerM'Corkle, 
John  M'Neely, 
James  M'Neely, 
Alex.  M'Cibbcr,  Mocklittbur  gh 
John  Morrifon,  do. 

James  M'Lughen  do. 

J.  M*Nitf  Alexander,  Eiq. 
Dr.  Wm, Maclean,  Lincoln,  North  Carolina. 
James  Morrifon,  Mecklinburgh. 
V/m.M'Kee,  do.  do. 

Joel  M'Corkle,  Pvowan,  do. 

Aaroa  Munn,  Efq.  Orangedale,  N.  Jerfey. 

If. 
John.  NeilfoiT,- Efq.  Nev;  BrmifwJck,  Nevz-Jerfey, 
Aaron  Nutman,  Newark,  do. 

Rgv.  Afuhel  Norton,  State  of  New-York. 
Thomas  Neely,  Mecklinburgh,  N    Carolina. 
Margaret  Kichols,  Newark,  New-Jerfey, 


do. 

do. 

do. 

do. 

do. 

do. 
do. 

do. 
do. 

do. 

do. 

SUBSCRIBERS    NAMES'. 

Samuel  Nutman,  Newark,  New  Jerfcy- 
Ifaac  Nichols,  do.  do. 

David   Nichols,  do.  do. 

Jedediah  J.  Nichols,        do.  do. 

O. 

Jofcph  0gden,  DearGeld,  N.  Jerfcy. 

Robert  Ogden,   Efq.  Sufiex,  do. 

l,ewis  M.   Ogden,  Newark,      do. 

ilev.  Uzal   Ogden,  D.D.         do.  do. 

John  Ogden,  do         do. 

JsIayj   Ogden,  do.         do. 

Jacob  Ootwater,  M.  D.  Tappan,   State  of  New  York. 

Col.  i^  dlai  Ofborn,  Efq.  Ceater,  North  Carolina,  3  copje*) 

Adiai  Ofbortij  jun.  do.  do. 

Edv/ini Jay  Ofborn,  Efq.        do.  do* 

j'.TT.es  Ofoorn,  Mecklinburgh,  do. 

Orange  Library  Company,  Orangcdale,  N.  Jcrfey. 

P. 

Rev.  Leopard  Prather,  Orange,  North  Carolina. 

Rev, 'Wm.  P-iifley,  d  1.  do.       12  copies. 

V/m.  Philips,  Efq.  Bcfton,  4  Copies. 

Jonathan  Philips,         do. 

Calbcrfon  Parke,  Cincinnati; 

/indrew  Parke,  do. 

Hon.  Wm.  Paterfon,  Efq.  N.  BrHnfwIck,  N.  Jerfey. 

John  Pool,       _  do.  do. 

I^ethucl  Picrfon,  Orangdale,  N.  Jeifey. 

Bev.  Eben    Porter,  Conntdicut. 

Wrn.  Pat  ten,  Kewporc. 

Society  Philanthropic,  Univcrfity,  TJ.  Carolina. 

Caleb  Parkhurft,  Newark,  New  Jerfej'. 

Henry  S   Parkhurft,     do.  do. 

John  Parkhurft,  do.         do. 

Jabes  Parkhurft,  do.  do. 


Stephen  Plum, 

do. 

Ann  Plum, 

do. 

Dr.  Cyrus  Pierfon. 

do. 

Jabes  Poo!, 

do. 

AVm.  Price, 

do. 

Samuel  Parkhuift, 

do. 

Caleb  Pierfon, 

do. 

Aaron  Price, 

do. 

SUIiSCRTEERS    NAMES- 

Thomas  Pierfon,  Newark,  New  Jerfey. 

do. 
do. 
do. 
do. 
do. 
do. 
do. 
do. 

Jonas  Philips,  Morris  Town,  do. 

Rev.  Mathew  L.  Perine,  S    Hanover,  N.  Jf.rf  ^ 
Enoch  Poor,  Center,  N.  Carolina. 
Robert  Potts,  do.  do. 

Jofliua  P.irks,  Mecklinbnrgh,  N.  Carolina. 
James  Parks,  do.  do. 

Reefe  Price,  do.  do- 

Jofeph  Pierfon,  Orangedalc,  Ncv?  Jerfey. 

R. 
John  Rlely,  Cincinoati. 
Samuel  Robb,      do. 
John  Roll,  do. 

Wm.  RufFcn,        do. 
r^enjamin  Rice,  Virginia. 
Rev.  Medad  Rogers,  Connedlicut. 
Abraham  Ryerfon,  N.  Jerfey. 
William  Rogers,  Newark,  New  Jorfey. 
Thomas  Richards,  do.  do. 

Jacob  Runyan,        do.  do. 

Aaron  RofF,  do.  do 

Rev.  James  Richards,  Morris  Town. 
ReT.  J.  N  C.  Romeyn,  Hackinfack. 
Rev.  J.  Rodgers,  D.  D.  Vew-York. 
J    R.  B.  Rodgers,  M.  D.         do. 
Robert  Ramfay,  Thyatira,  N.  Carolina. 
Rev,  J;imes  Robinfon,  Cabarus,  N.  Carolina. 


SFBSCRIBERS    NAMES* 

George  Rofs,  Cabarus,  North  Carolina. 

S. 
Samuel  Salfbury,  Efq.  Boflon,  2  copies. 
Peter  SythofF,  Millftone,  N.  Jerfey,  2  do^ 
P.  Striker  do.  do. 

James  Smith,  Cincinnati. 
Arthur  St    Clair,      do. 
Thomas  Sinickfon,  Salem,  Nev/  Jerfey. 
John  Straton,  Eiq.     do.         do. 
James  Say  re,  do.  do. 

Mofes  Scott,  Efq.  N.  Brnnfwick,  do* 
Rev-  George  Smith,  Virginia. 
JoGah  Smith,  do. 

William  Smith,  do. 

Charles  SnowJen,  Efq.  Chariefion,  S.  Carolina. 
Jonah  Smith,  do.  do. 

U.  3.  Stevens,  do.  do. 

George  Smith,  do.  do. 

Rev.  Steven  W.  Stiben-,  Stratford,  Connedicut. 
Rev.  J.  W.  Stevenfon,  Williamsburgh,  S.  Carolina. 
Rev.  Zepha  Swift,  Connecflicut. 
James  Snccd,  North-Carolina. 
Corntlias  Speer,  Junr.  Speer-TowjB,  New  Jerfey» 
Tiiomas  Sydenham,  Newark;,  do. 

Ebene-icr  Smith,  do.  do. 

Jofcph  Sayres,  do.  do. 

James  Slotc,  c'd.  do. 

If^ac  Sayres,  do.  do. 

Ichabod  Spinning, «     do.  do. 

Richard  Stockton,  Efq.  Princeton,  do, 

John  Simoafon,  Bridgewater,  do. 

Robert  Sloan,  Center,  North  Carolina. 
William  Stewart,   do.  do. 

Wm  Sharp,  Efq   Jo.  do. 

liaac  Swann,  Thyatira,  North  Carolina. 


S  JBSCRIBCXS    NAMKi, 

William  Stewart,  Meckllnburgh,  North  Carolina. 
Robert  Sloan,  Lincoln,  North -Carolina. 
Lc-«is  Setton,  Mecklinburgh,    co. 
Major  John  Sharp,  do.  do. 

James  Slor.n,  do.  do. 

Philip  I.  Schuyler,  New-Jerfey, 

'}■• 
E.CV.  James  Temnleton,  South -CriTcrma,  12  copies. 
Charles  Tew,  Charlefton,  S.  Carolina,  8  do. 
George  Torrence,  Center,  North  Carolina- 
Alex.  Torrence,         do.  do. 
Albert  Torrence,  SaliToary,  do. 
.Richard  Trotter,          d®.              do. 
Hugh  Torrence,  Meckllnburgh,     do. 
Jolin  Tharp,  Cincinnati. 
Henry  Tirth,  Kfq.  Salem,  Ncw-Jcrfey. 
Jolin  Tufr^  Efq.           do.           do. 
John  Taylor,  Princetcn,             do, 
M.  Troy,  North  C-aro'ina. 
John  D.  Toomer,     do. 
Daniel  Thew,  New-Jerfey. 
Lewis  Thihou,  Newark,  New  Jerfey. 
Daniel  Tichenor,    do.  do. 
Garret  Tunifon,  Somerville,         do. 
Thomas  Taln^a^^e,  Somerfet,       do. 

Henry  Traphagen,  Eergen,  do. 

V 
Daniel  Vanliers,  Middlebufh,  New-Jsrf.- 
Abraham  J.  Voorhis,  Millllone. 
Samuel  Venable,  Virginia. 
Jofeph  Venable,     dn. 
Jcfeph  Vincent,  Kewark,  l^;,,-  J-':c>-, 

John  Van  Dyke,  Bloomfield,        Ho. 
Peter  D.  Vroom,  Raritan,  ti,-. 

James,  Van  Dervec-r,  redminfter. 


SUBSCRIBERS    NAxMl'-i. 

w 

Samuel  H.  Wakv,  Hoilon. 

Amos  Woodiuif,  Bridgetown,  New-jerfey. 

Peter  WycofF,  Millftone- 

Rev.  Mitihew  Wallace..  Cincinnati. 

David  E.  Wade,  do. 

William  Woodward,  do. 

JRobert  Wallace,  Marietta. 

James.  Wright,  Efq.  iSakia,  New  Jerfey. 

Key-  George  S.  WoodhuU,  Cranbury,  Kc\y  Jsifify^ 

Rev.  John  Woodhull,  D.  D.  Monmouth. 

i\bner  Ward,       Newaik. 

Joanna  Wardell,       do. 

Caleb  Wheeler,         do. 
John  Ward,  do. 

Joleph  Ward,  do. 

Samuel  WhiLaker,    do. 
Ifaac  Ward,  do. 

Stephen  Wheeler,    do. 
/,bner  WoodruS:",     do. 
James  Whitlock,      do. 
Jofeph  S.  Ward,  riocrnfield.  New  JeiTey. 
Jacob  Ward,  do.  do. 

Jol'eph  Woodruff,  do.         do. 

John  Winne,  do.         do- 

Rev.  W:n.  Woodbridge,  Newark,  do. 

Caleb  Ward,  do.         do. 

William  White,  Center,  Nortli-Carolina. 
Robert  While,         do.  do. 

Dr.  J,  K.  Witherfpoon,  Williamfburgh,  Souih-Carolina. 
Robert  Witherfpoon,  Efq.  do.  do. 

Thomas  Withcripoon,  do-  do> 

Gavin  Witherfpoon,  Efq.  do-  do. 

Samuel  Wilfon,  do.  do. 

Riv.  James  Wallis,  Meckliaburgh,  North-Carolina. 


SUBSCRIBERS    NAMES. 

John  Wilie,  Mscklinburgh,   North  Carolina. 

J.imes  Wiiie,  do.  do. 

William  Wallis,  do.  do. 

Islatthew  7v''allis,         do.  do. 

James  Wilfon,  do.  do. 

Rev.  J.  Willard,  D.  D.  Prefident  of  Cambridge  Univerfitj. 

Jacob  Woodfon,  Virginia. 

Samuel  Williams,  Orangedale,  New  Jcrfej. 

Morton  Wearing,  Charleilon,  South  Carolina. 

John  Webb,  do.  do. 

P.  Wilfon,  L.  L.  D.  New-Yojk. 

JofliLja  M.  WaUace,  Efq.  Burlington,  New-Jerfey. 

Solomon  B   Williams,  North  Carolina. 

Roger  V/illiams,  New-Jerfey. 

Y. 
Grifiin  Ycatman,  CinciRnati. 
James  Young,  Center,  North  Carolina, 
iilexander  Young,         do.  do. 

Qi 


■% 


DATE  DUE 

'y^-""""^ 

mm 

- 

^jj^H^g^HIHjl 

s 

iiimMKn 

■ 

GAYLORO 

PBiNVEO  IN  US    A. 

'■M' 


.rt^ 


